March 2021 Edition of The Christian Recorder

MARCH 2021

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VOLUME 170, NO. 6

MARCH 2021

LUMINIS HEALTH DOCTORS COMMUNITY MEDICAL CENTER PARTNERS WITH REID TEMPLE AME CHURCH

Luminis i i Health H lth D Doctors t C Community it M Medical di l Center, C t iin partnership t hi with ith R Reid id T Temple l AME Ch Church, h will ill open a C Coronavirus i COVID-19 Vaccine Clinic in Prince George’s County, Maryland. The COVID-19 Vaccine Clinic is open to the public and will begin February 13, 2021, via registration only. Registration can be found at www.reidtemple.org/events when available. The Clinic will be held on Fridays, 7:30 a.m.-7:30 p.m.; Saturdays and Sundays, 9:00 a.m.-4:30 p.m.; and Mondays, 7:30 a.m.-7:30 p.m. at Reid Temple AME Church, 11400 Glenn Dale Boulevard, Glenn Dale, Maryland 20769. The Rev. Mark Whitlock, the pastor of Reid Temple, said, “We are excited to work with Doctors Community Medical Center, in Lanham, Hospital President Deneen Richmond, ...continued on p2

FIRST EPISCOPAL DISTRICT MOURNS THE LOSS OF THE REV. FRANK SMART

By Angelena Spears, 1st Episcopal District

On Saturday, March 6, those with heavy hearts ggathered in person and virtually at St. Matthew AME Church in Philadelphia to say goodbye to the A Rev. Frank Isaac Smart II, the pastor of Greater Mt. R Zion AME Church in Trenton, New Jersey. Frank, Z or “Frankie,” as he was affectionately called by some, o died after a two-and-a-half-year battle with colorectal d ccancer. He was just 39 years old.

Bishop Gregory G.M. Ingram, the presiding prelate of the 1st Episcopal District, delivered p tthe eulogy. He noted that some people come into our lives and are not long remembered and there are others “who leave their footprints—and bring laughter into our lives. This is the case of Frank Smart.”

Although the service was limited to the family because of COVID-19, many

LT. CHAPLAIN AUTUMN WILSON WORKING WITH PEOPLE DURING THE PANDEMIC

By Maggie Towson, Religion Unplugged

As Lt. Chaplain Autumn Wilson stood in chaplain training, she noticed her male counterparts negatively commenting about another woman in their cohort.

The woman did not push back verbally but still persisted in her training, representing a quiet courage and strength that inspired Wilson to stay in the program. “If she could handle it, if she got through it, I knew I could,” Wilson said.

Wilson is one of the few female chaplains in the U.S. Armed Forces that belong to the AME Church, a historically-black denomination ...continued on p25

The Black Church: This is Our Story, This Is Our Song… p3

The African Methodist Episcopal Church Leadership Shift 2021… p6

Chief Judge Evans Received Lifetime Achievement Award From Quinn Chapel … p13

traveled just to be there briefly for the viewing and show solidarity for his family, which included his wife, Jessica Vinson-Smart; mother, Diane Smart; sister, the Rev. Tianda Smart, the pastor of Union AME Church in Allentown, New Jersey; and niece, Siani. The Rev. Smart and Sister Jessica married in August of 2018, and the prognosis of cancer came almost immediately.

The officiant for the service was the Rev. James C. Simmons, the pastor of Baber AME Church in Rochester, New York. He said it was impossible to have known the Rev. Smart and not know the love he had for his family, the AME Church, his Omega Psi Phi Fraternity, and his Greater Mt. Zion Church family.

The Rev. Simmons acknowledged that many had prayed and hoped for a miracle.

“The anger, the questions we have today—there is a God who is able to handle every question we ask and everything we feel,” said the Rev. Simmons.

The Rev. Dawn Christopher, the pastor of Byrd’s AME ...continued on p23

THE TRUTH IS THE LIGHT

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

Psalm 30:5 says, “For his anger is but for a moment; his favor is for a lifetime. Weeping may linger for the night, but joy comes with the morning.” A songwriter penned, “We are often tossed and driven, On the restless sea of time, Somber skies and howling tempest, Oft succeed a bright sunshine, In that land of perfect day, When the mists have rolled away, We will understand it better, by and by. By and by when the morning comes, When all the saints of God are gathering home, We will tell the story, how we’ve overcome; For we’ll understand it better by and by.”

In this biblical text, there are fundamental descriptions or concepts of our moods and understanding: weeping, night, joy, and morning. We conceptually associate weeping, the result of our distress, with the night or...continued on p22

Confessions of a Vaccine Trial Participant … p21

CGI Merchant Group Hospitality Fund to Invest in Morris Brown College… p24

Ward Memorial Financially Supports College Students … p31

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MARCH 2021

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...From Luminis Health p1 and staff to

vaccinate the community against COVID-19 and potentially save lives.”

The partnership results from the launch of the Reid Temple Healthy Communities Initiative in January 2021, a movement to ignite, inform, educate, and empower communities to be healthy and help them navigate through the pandemic.

Director Sharon Hawks said, “We cannot wait on others to prioritize our health. We must leverage our resources and empower each other to keep our communities healthy and overcome health challenges that impact our communities, including COVID-19.”

Reid Temple has a predominantly-black congregation and is the first church in Prince George’s County to open a COVID-19 vaccine clinic. Prince George’s County has one of the highest black populations in Maryland. As of February 3, however, only 3.4 percent of residents in Prince George’s County had received their first dose of the vaccine in comparison to 13 percent in Talbot County. In disparate contrast, however, there have been nearly twice as many COVID-19 deaths per capita in Prince George’s County than in Talbot.

Lawmakers are calling for greater focus on equity in distribution. “The AME Church has historically ministered to the social, spiritual, and physical needs of the community through work that is consistent with the goals of the Vaccine Clinic at Reid Temple. The partnership is God-sent and will contribute to the work of establishing a vote of confidence when it comes to health within the black community,” said Bishop James L. Davis, presiding prelate of the Second Episcopal District of the AME Church. ❏ ❏ ❏ THE CHRISTIAN RECORDER: The Christian Recorder (ISSN 1050-6039, USPS 16880) is the ofϐicial organ of the African Methodist Episcopal Church and a member of the Associated Church Press and the National Newspaper Publishers Association. Founded in 1852, it is printed monthly by the AMEC Sunday School Union, 1722 Scovel Street, Nashville, TN 37208. Periodicals Postage Paid at Nashville, TN. POSTMASTER: Send address changes to The Christian Recorder, 1722 Scovel Street, Nashville, TN 37208. Subscription price is $36 per year. Single issues are $3.25.

Bishop Vashti Murphy McKenzie, Chair of the General Board Commission on Publications Rev. Dr. Roderick D. Belin, President/Publisher, AMEC Sunday School Union Mr. John Thomas III, Editor, The Christian Recorder

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THE BLACK CHURCH: THIS IS OUR STORY, THIS IS OUR SONG RESPONSE

By Kimberly Russaw, 4th Episcopal District

On February 17, 2021, my friend and colleague, Dr. Eboni Marshall Turman, posted on her Facebook page that she would be closing out Ash Wednesday with a Clubhouse debrief of the PBS documentary, The Black Church: This Is Our Story, This Is Our Song, at 11p.m. that evening. As one who tends to support friends’ dynamic work, I innocently replied, “I have it on my calendar” to her post. I planned to try out the new Clubhouse social media platform by merely listening to Turman’s conversation.

To my surprise, Turman responded with “you on the stage, sis.” The next thing I knew, I received a private message from the Rev. Shonda Gladden with the run of show for the Clubhouse gathering. Whoa!

What Turman and Gladden had no way of knowing at the time was that I had not viewed the documentary. I hurried and spent the rest of the afternoon watching the two-part documentary on my iPad. At the same time, I completed my faculty tasks for the day.

That night, a dynamic collective of 12 diverse minds joined Turman in a robust conversation. The gathering was so popular that we kept receiving error messages when Gladden opened the space for any of the upwards of 1,000 Black Church inquirers at the conversation’s apex to ask questions. We momentarily “broke” Clubhouse with a discussion about the Black Church.

When called upon, I invited the Clubhouse participants to think with me about two questions. My first question was, “Who is the audience for this documentary?”

As one charged with developing strategic plans for some of our nation’s longstanding and iconic brands like Oreo and Coca-Cola before answering a call to ministry that currently situates me as a seminary professor, I understood the documentary’s executive team made choices to achieve a particular objective. To whom were Henry Louis Gates, Jr. and his project team talking with The Black Church? My second question was, “What or whose voice is missing from the documentary?” Here, I reflect upon my thoughts around my second question.

Who did not get to comment in the documentary? Whose story do we need to hear more of to round out our understanding of the black church(es)? The most glaring omissions to me were the black biblical scholars, members of the LGBTQIA+ community, and the youth. I was frustrated by the documentary because with all the talk about the reappropriation of biblical themes--not the least among them the mapping of the exodus narrative onto the collective experience of enslaved Africans in America and the figuring the Rev. Dr. Martin Luther King, Jr. as a modern-day Moses.

I find it hard to believe that the creative team could not identify one black biblical scholar to contribute their learned voice. While I would not expect Gates’ research team to rely on a Google search to identify credentialed and experienced black Bible scholars (surely that was not the methodology deployed to identify the diverse group of historians, theologians, ethicists, mega preachers, and gospel music performers for the documentary), I do expect the Harvard professor to direct his team to identify some of the leading specialists in this area for his project. Many Black biblical scholars dedicate a great deal of their scholarship to the precarious relationship between Blacks in and in relationship with the Bible.

The documentary would have benefited from the critical voices of scholarpractitioners like Randall C. Bailey and Renita J. Weems. Bailey and Weems represent some of the most significant contributions to American Biblical Hermeneutics and Womanist Biblical Interpretation. As the editor of Yet With a Steady Beat: U.S. Afrocentric Biblical Interpretation (2003), Bailey seems perfectly positioned to have provided an important perspective on how black people have engaged the biblical text over the centuries. Weems’ ...continued on p6

THE BLACK CHURCH: THIS IS OUR STORY, THIS IS OUR SONG

By Dr. Darryn Hewson, Contributing Writer

The Black Church is a good introduction to the topic even if it leaves some holes that need filling. The documentary highlights a lot of important leaders and ministers who played critical roles in societal leadership, often advising or becoming political leaders who recognized the significance of their position of influence.

Every list of who to include is going to have different names no matter who you ask and many probably deserve their own documentary. Within time constraints, they managed to include a variety of names and stories across the vast spectrum of Black Church, including many women and new scholars and theologians who were interviewed and introduced to viewers.

The mention of how women have been underrepresented in leadership despite making up the majority of the church could have opened the door for even more exploration of the topic. However, it was good that some women were featured in the interviews.

There was some jumping around in the timeline that was confusing. However, early in the documentary, they made a critical connection about religion as adopted and adapted from its many roots to meet the needs and address the realities of its context. They make the tie to roots in traditions from Africa and specifically from Islam as a continuity woven into the fabric of faith and religious practice.

Liberation theology, James Cone’s hermeneutic circle, prosperity gospel, and more made appearances, delving into how both sermons and songs have offered hope and challenge throughout every age of the church, adapting to life around them even as they point towards something better. Early celebrity and modern preachers, gospel singers of the 3-minute sermon on vinyl, and music as message make appearances. PBS has already done several documentaries on gospel and music in the Black Church but you couldn’t have a serious discussion about church without acknowledging the music.

The documentary makes an important connection that there is no separating of church and state within the church. Yet, it goes on to talk about differences between secular and sacred in a way that makes it feel like it missed its own point.

There is a strong focus on buildings and ministers as “the church,” which is an

understandable but unfortunate trap that even church members succumb to. Those are the obvious extensions of the church and their actions but if that’s all the church is then we create a line between the secular and sacred that diminishes the role and influence of church in the larger society. The buildings being used are more than houses of worship and include their use as schools as was mentioned. It failed to mention buildings being used as shelters, community centers, soup kitchens, or the plethora of other things like banks, housing, and grocery stores. Nevertheless, they told the story of some noteworthy buildings that certainly have symbolic meaning and represent a visible history that deserves to be told as well.

The pastor, as a symbol of the community, was also highlighted as a point of divergence with parts of the Black Church requiring high levels of education, partly serving to encourage the education of its members. Other churches place more importance on the faith story, calling, and oratory skill. It was an anecdote in the overall message but was also one of the few places that mentioned that not all black churches are the same, which isn’t as obvious in the documentary as needed.

At 100+ years per hour, this was an ambitious attempt at telling a story that deserves to be told. If I knew nothing about the history of the Black Church, this four-hour introduction would certainly invite me to want more and I would gain some fascinating tidbits and factoids along the way. Even for someone with a little knowledge and background, there were new things to gain from the four hours.

On the downside, there were so many parts to so many different stories that none of them felt complete. Perhaps the most important piece was connecting how crucial the church has been and continues to be in supporting not only civil and human rights but also in supporting the community in general. If that ended up being all someone got out of this documentary, maybe that would be enough, especially for the average viewer. ❏ ❏ ❏

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CONSERVATIVE UNITED METHODISTS ANNOUNCE NEW NAME FOR PLANNED DENOMINATION

By Emily McFarlan Miller, RNS

Conservative United Methodists have chosen a name for the denomination they plan to form if a proposal to split the United Methodist Church is successful: The Global Methodist Church. The Global Methodist Church unveiled its new name, logo, and website on March 1, days after the United Methodist Church announced it was once again postponing the May 2020 meeting that was set to consider the proposal to split.

That puts the likely launch of the planned denomination at least a year and a half away. “Over the past year the council members, and hundreds of people who have informed their work, have faithfully and thoughtfully arrived at this point,” the Rev. Keith Boyette, the president of the Wesleyan Covenant Association (WCA) and chair of the Transitional Leadership Council that is guiding the creation of the Global Methodist Church, said in a post on the WCA website. “They are happy to share with others a wealth of information about a church they believe will be steeped in the lifegiving confessions of the Christian faith,” Boyette wrote. on the ordination and marriage of LGBTQ United The United Methodist Church’s General conservative local churches, laity, and pastors Methodists. At the time of the 2019 special session, Conference, its global decision-making body, is navigate the transitional period as smoothly as Boyette’s WCA made clear it planned to split from now scheduled to meet August 29 to September possible. And then we look forward to the Global the United Methodist Church if delegates to the 6, 2022, at the Minneapolis Convention Center Methodist Church’s convening General Conference special session had not approved the Traditional in Minneapolis. Delegates are expected to take up where we hope the duly elected delegates will find Plan. a proposal to split the denomination called the what we have done to be helpful. It will be their On its website, the Global Methodist Church Protocol of Reconciliation and Grace Through great task and responsibility to discern God’s will says it similarly would move forward with a split Separation. and so help all its local churches and people live if delegates to the General Conference meeting in The proposal, negotiated by 16 United Methodist fully into the body of Christ,” he added.

2022 do not approve the proposed protocol—or if bishops and advocacy group leaders from across Already, one group of progressive United support for the protocol wanes in the intervening theological divides, would create a new conservative Methodists has announced it isn’t waiting for a year and a half. The website describes the planned “traditionalist” Methodist denomination—that’s vote to form its own denomination. The Liberation denomination as a “new church rooted in Scripture the Global Methodist Church—that would receive Methodist Connexion launched last November and the historic and life-giving teachings of the $25 million over the next four years. Individual with a virtual worship service and introductory Christian faith” and emphasizes its desire to be churches and annual conferences could choose to presentation. The LMX—which doesn’t expect a global church. It also includes downloadable join the new entity; otherwise, they’ll remain in the members to leave their current denominations versions of a proposed Transitional Book of Doctrines existing denomination by default. or faiths to join—stresses action over doctrine and Discipline in multiple languages.

Calls to split one of the largest denominations in and emphasizes the full inclusion of people of all the United States have grown since a 2019 special gender expressions and sexual identities, races and “True to our roots, we’re a patient and methodical session of the General Conference approved the ethnicities, mental and physical abilities, sizes, and people,” Boyette said on the WCA website. “We so-called Traditional Plan strengthening its bans ages. ❏ ❏ ❏ want to do our very best to help theologically

THE BASE OF OUR DREAMS: AFRICAN METHODISM, SACRED MEMORY, AND THE ROAD AHEAD

By Rev. Melech E. M. Thomas, 2nd Episcopal District

The chief intellectual project of white supremacy is the erasure of African collective memory. From Hegel to the History Channel, white America has convinced itself of what Eddie Glaude refers to as “The Lie: the evasion of the realities of antiblackness” and how it “deforms the soil of America.”

Therefore, memory in the hands of black people is a sacred weapon against the American effort to evaporate any black contribution to world history.

Telling “our story” without equivocation or fear of contradiction is like laughing in the face of white supremacy as our chains fall down to the soil soaked in our blood, sweat, and tears. By “our story,” I am referring to the ever-rattling, unbroken chain which links the experiences of African people preceding the European “interruption” of African life to those of us under the weight of white supremacy’s sixth century.

Additionally, in February of this year, we witnessed the effort of Harvard professor and literary critic Henry Louis “Skip” Gates, Jr. to recall the story in PBS’ The Black Church: This Is Our Story, This Is Our Song.

Attempting to retell the manifold narratives of the Black Church alone is daunting but to do so in four hours is impossible. To that effect, there were multiple glaring problems within this documentary.

From the framing of the black experience through the starting point of enslavement, the centering of

the white gaze, and the over-saturation of cishet male preachers without even a mention of Womanism, to the sanitization of President Barack Obama’s betrayal of the Rev. Jeremiah Wright, Gates’ documentary falls short in some essential ways.

Nevertheless, what became perfectly clear to all who watched was the incomparable legacy of the AME Church. I do not believe that our denomination’s overwhelming presence in the documentary was the product of an intentional erasure of other stories.

Instead, I believe that it is the direct result of the undeniable contribution of the AME Church to the black radical tradition. I shed tears of joy and pride while watching the documentary tell the stories of Bishop Richard Allen, the Rev. Jarena Lee, Denmark Vesey, Bishop Henry McNeal Turner, Bishop Richard Harvey Cain, and Bishop Vashti Murphy McKenzie.

In an age where church growth “experts” attempt to convince us that ministerial “success” depends on the mimicry of white settler-colonial church plants, the retelling of our story fights back against the narrative of a dying, defeated, and deflated African Methodism.

After the documentary’s conclusion, Clubhouse rooms were immediately filled with thoughtful reflections about how to move forward. Facebook statuses about the program dominated users’ newsfeeds for days. “Thinkpieces” about it are being published daily. All these responses

point to one essential reality: the future and direction of institutions like the AME Church depend on a radical, historically accurate, and nuanced re-telling of our collective stories.

Paraphrasing James Baldwin, our memory may stammer but our collective soul must bear witness to the intellectual and cultural genealogies within African Methodism. We must tell the stories.

I do not just speak of our neatly-packaged, sanitized, and palatable narratives. There is wisdom in our ugly past. To quote Yolanda Pierce in her new book, In My Grandmother’s House, we are the children of an “imperfect thing we call the Black Church. I love that imperfect thing with all my own imperfections, brokenness, and flaws.” Our stories then cause us to ask questions like: How does the historical (ongoing) mistreatment of AME women in ministry shed light on our current mistreatment of sexual minorities?

How does the influence of Reconstruction-era politics impact our connectional polity? How have we replicated systems of white hegemony in our denominational praxis? These questions “speak from eternity” to those of us who claim to love the AME Church. However, any love devoid of deep inquiry is not authentic love. In the words of Kelly Brown Douglas, these questions push ...continued on p5

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THE FUTILITY OF THE TRUMP IMPEACHMENT TRIAL

By Dr. James B. Ewers, Jr., Columnist

MARCH 2021

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RECONSIDERING GANGSTA RAP: THE CASE OF PRESIDENT DONALD TRUMP

By D’Weston Haywood, Ph.D., Columnist

Sometimes in life, the picture is as clear as water. We know what we want but it is not what we get. So, we are left frustrated and wanting.

Stating the truth and laying out the facts do not always get you the outcome you desire. The second impeachment trial of former President Donald Trump began on February 9. If you recall, the first impeachment trial ended up in his favor.

The basis of this impeachment trial was the insurrection that occurred at our Capitol on January 6. Trump started it by calling people to Washington and then exhorting them to storm the Capitol. His supporters were violent and it resulted in five people dying and more than 140 people being injured. This armed insurrection by Trump loyalists and zealots was more than this country had ever witnessed.

House managers made a compelling case to convict the former president.

Video evidence showed him urging protestors to riot. Following his insistence, they did. With that much visual evidence, you would think a conviction would follow. That would be in normal times. These are not normal times. Proof and evidence did not mean much, at least during this Senate trial to convict Trump.

There were only seven senators who believed that evidence mattered.

The majority of the Republican senators sided with Trump. Was that surprising? No. It has been well-documented that he has a stronghold on the Republican Party. The Senate Republicans who sniff at his heels are simply afraid of him.

Bruce Castor and Michael van der Veen led the defense of Donald Trump.

Their arguments were poor and puny. They did not have a case. The facts weighed against them and Trump was guilty as charged. However, Castor said, “It is about canceling 75 million Trump voters and criminalizing political viewpoints. It is the only existential issue before us. It asks for constitutional cancel culture to take over the United States Senate.” Some may say the words were put together well. However, the sad reality was that there was an insurrection and Trump instigated it.

Van der Veen said, “The president’s remarks explicitly encouraged those in attendance at the rally to exercise their rights peacefully and patriotically.” Mr. T’s lawyers had the facts wrong and were spreading falsehoods throughout their defense. It was appalling to me that his defense team wallowed in lies. We know you can’t defend the indefensible.

The former president had been setting the stage for months before the insurrection. Even then, he was talking about voter fraud and having the election stolen from him. Noah Feldman, a professor of law at Harvard University, said as much in a recent CNN interview.

On February 13, the Senate voted to acquit Trump by a vote of 57-43. Seven Republican Senators brought their own guts and voted against him. They will end up on the right side of history. Those that voted for him will hide in a trough of lies and alternative truths. They will return to their districts, having been bought for a few pieces of silver and two minutes of failed fame. They will be marked for life with the stain of ineptitude.

CNN Anchor Don Lemon said, “What a terrible legacy Donald Trump has left.” America agrees, at least those of us who know right from wrong.

The GOP has lost its direction. They are in a political wilderness. In my opinion, there might just be two Republican-type parties in the future. Neither will have any power. Their demise and decay will be because of one man, Trump.

He was a former television jock who fooled some Americans into believing he could be a U.S. president. ❏ ❏ ❏

The country is still reeling from the unprecedented events of January 6, 2021, when the certification of the presidential election was abruptly interrupted by a homegrown insurrection at the Capitol that was incited by President Donald Trump. Pundits and scholars will expend decades, assessing that fateful day, debating its aftermath, and Trump’s second impeachment—an ignominious badge held by no other U.S. president—as well as accounting for the lives and U.S. credibility lost. Any decent analysis must contend with the outgoing president’s rhetoric on that particular day and in its preceding weeks, rhetoric that held spellbinding power over his supporters. This power is rooted in the fact that Trump stands as America’s greatest gangsta rapper.

We are wrong to think that gangsta rap is only a genre of hip-hop that emerged from marginalized black youth, living in post-industrial inner cities in the 1980s.

It became popular and infamous, as many critics charged, for its vulgar, violent, and nihilistic rhetoric. By the mid-1990s, gangsta rap reached its apex and a number of politicians from both sides of the aisle took very public stands against the music, its consumers, and the pathologies it was thought to produce among fans. They also worked to create legislation condemning the music, often holding up rappers who faced run-ins with the law as reigning examples of the moral bankruptcy of youth, and black youth in particular. Here, rap—its culture and fans—represented a thoroughly criminal element that inspired countless numbers of people to do destructive things.

Yet, as Trump has demonstrated throughout his presidency and certainly on January 6, politicians long condemned gangsta rap expressed by inner-city black youth in order to embrace it by members of their own ilk, privileging its influential power and popular resonance only in certain political and racialized forms. Put another way, politicians have embraced a gangsta rap with state and policy implications. Consider rhetoric revolving around the War on Drugs through the 1970s and 1980s, calls for “law and order,” “fiscal responsibility,” and getting “tough on crime” phraseology long directed at black people.

This overlooked but longstanding side of gangsta rap has now culminated in the ascendency and continued influence of the greatest gangsta rapper: Donald Trump. His gangsta rap appeals to aggrieved white people, who feel marginalized and stigmatized, handicapped by political correctness, abandoned by changing demographics, and nostalgic for unchecked white power. Throughout his presidency, Trump remained skilled in vocalizing so much of what they already thought and wanted sanction to do. January 6 was the culmination of this.

The idea that gangsta rap revels in crass and violent rhetoric, a dangerous machismo and bravado that altogether rejects authority and consequences, somehow remains tied in the popular imagination to hip-hop, even as two Supreme Court seats were stolen, calculated attacks on the voting rights of people of color surge, white militia movements grow, and throngs of rabid followers hung on every word of one man who incited them to lay siege to American democracy.

...From The Base of Our p4 us to “confirm the presence of a sustaining and liberating

upon which to rest, they must become the foundation for our theopolitical foresight and the imaginative possibilities of a brand new, more just world. May we never forget to remember. Amen and Ase.

Christ” that reaches the entirety of Africa’s children.

Kenyan author Ngúgi wa Thiong’o once wrote that “memory is the link between the past and the present, between space and time, and it is the base of our dreams.” The collective memories of the AME Church are not simply laurels

D’Weston Haywood is associate professor of History at Hunter College, City University of New York. His research and teaching center on histories of black protest, black cultural politics, and black masculinity.

He is currently completing a historical monograph, Let Us Make Men: Black Newspapers and a Manly Vision of Racial Advancement.

The Rev. Melech E. M. Thomas is the senior pastor at Bethel AME Church in Selma, North Carolina.

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GOOD NEWS

By The Bishop Sarah Frances Davis Covenant Keepers and Intercessors

While observing the month of Black History in February of this year and remembering our past, present, and future trailblazing men and women of our AME Church, a sense of pride became my emotion. There are numerous clergy and laity that have provided some spectacular creations, programs, and developments across the world.

The initial reference of the Jubilee Prayer and Intercessor Team was put in place by Bishop Sarah Frances Davis. This began during the fiscal year of 2004 and 2007. “Bishop Sarah,” as she was affectionately known, gave the original assignment to T.C. Richardson, Esq. to prepare legislation for the General Conference that was going to be held in Indianapolis, Indiana, for inclusion and submission. This was a mighty task; however, Attorney Richardson was willing and prepared a document that Bishop Sarah decided to hold for an additional four years until the next General Conference that was held in St. Louis, Missouri, during the 2008 conference year.

Originally, this group of prayer warriors was an Ad Hoc Committee, comprised of clergy and lay males and females of the AME Church. The major purpose was to provide the biblical mandate of praying and fasting for our leaders, which included all bishops, Episcopal supervisors, general officers, Connectional officers, presiding elders, clergy, laity, all children, the President of these United States of America, all non-domestic national leaders, and the body and souls of those who are yet lost.

After that General Conference, Bishop Sarah conveyed an enormous need for prayer. The original leadership with Bishop Davis was the Rev. Dr. James C. Wade and Attorney Richardson. Bishop Sarah assigned the Rev. Dorisalene Y.

Hughes of the Fifth Episcopal District to serve as the director. A mission and objective exists for what we do and how we go about doing it. Many waved the spiritual flags during the 2012 General Conference held in Nashville, Tennessee, and at the 2016 General Conference held in Philadelphia, Pennsylvania.

This harmonious team of clergy and laity meet by teleconference calls and conduct the business of training in subjects including Putting on the Whole Armor of God, The Biblical Principles of Fasting and Praying, How to Fast, The Purpose of Blowing the Shofars, the Meaning of Various Hours of Prayer, Spiritual Flags and Their Purpose, Speaking in Tongues, Spiritual Gifts, Gifts of the Spirit, Fruit of the Spirit, Etiquette of a Prayer Warrior, Intercessor and Covenant Keeper, History of the AME Church, Prayer Shawls, Various Religions and Cults, Street and Public Prayer, Intercession, and Spiritual Mapping. This team has volunteers that conduct research, keep minutes, and perform other aspects of operations.

The Bishop Sarah Frances Davis Covenant Keepers and Intercessors include Bishop Adam J. Richardson, Jr., the Senior Bishop of the Connectional AME Church; Bishop Michael Mitchell, Council of Bishops President and Chairperson of The BSFDCK & I; the Rev. Dr. James C. Wade, Executive Director of the Department of Church Growth; the Rev. Dorisalene Y. Hughes, the director of The Bishop Sarah Frances Davis Covenant Keepers and Intercessors; and Evangelist Dr. Valeria Eloby-Slade, the Executive Ad Hoc Team Editor of The BSFDCK & I.

THE AFRICAN METHODIST EPISCOPAL CHURCH LEADERSHIP SHIFT 2021

By Rev. Dr. Barbara R. Chisolm, 7th Episcopal District

I believe that leadership is the most important role in any organization. It focuses on promotions and new directions. All leaders do not possess the same traits or characteristics because there are different behaviors and styles of leadership. This new era of culture changes has challenged leadership around the world to become resourceful in finding creative platforms for presenting new ministries within the African Methodist Episcopal Church.

Challenged by a global pandemic, leadership must shift in ways that hold greater promises and future growth for churches and communities. The question is: will leadership build on this unique moment or return to the ways of the past?

Yes, this moment has shifted and caused leadership to lead in ingenious ways. This shift may have been birthed out of necessities but it has great potential beyond our present crises. The possibility within this shift can open new operational potential that can and will present a stronger church presence in the world.

A shift requires systems and policy transformation that under normal circumstances might have taken years. The unprecedented scale and speed of the pandemic have created a “burning platform” but it

is still remarkable that organizations have been able to make it happen. Building upon this shift, church leadership can recalibrate how we define ministry.

We must seriously consider building new leadership models that are built on close professional relationships, openness, and trust. As “change agents,” we must navigate through these unchartered waters with an open mindset, fully embracing technology. I am inspired during these unpredictable times by knowing we are confident that God will provide leadership with skills, wisdom, and ability to go through it and develop higher platforms that will be effective and relevant in our outreach to bring the world to Jesus.

Confronting this unique moment, we must be mindful that the church is founded upon a spiritual foundation. God has a purpose and plan for where we are today. He knows our future and we can be assured and confident in knowing that the God we serve will lead and guide us in accomplishing his purpose.

Within this 2021 shift, there is one thing that remains the same: God’s eternal plan of salvation.

Salvation must remain first within the church. The church has a call and duty to bring those who do not

...From The Black Church p3 essay, “Reading Her Way through the Struggle: African American Women in the Bible,” would have been an easily relevant interlocutor for the documentary. More recently, Allan Dwight Callahan examined how the Bible has influenced African Americans throughout history in his book, The Talking Book: African Americans and the Bible (2006). Emerson Powery and Rodney Sadler, their book, The Genesis of Liberation: Biblical Interpretation in the Antebellum Narratives of the Enslaved (2016), is another reference. Given the Bible’s prominence in the church experience (if nothing else, preachers

know Jesus to God’s eternal salvation plan. Yes, we are to continually be proactive as James 1:27 states, “Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.” God’s precepts never change, even in a shifting world.

As the church shifts, my sisters and brothers, we must think bigger and faster into this new era.

Understanding that laity and leadership work together leading in this way, we will be able to seize this as a generational opportunity to intentionally evolve the church within this shift. The effect of it will bring in new transformational ministry. The changes of ministries do not change its foundation but build upon it, keeping it relevant in expanding a stronger and more productive church for the future in an impactful way. ❏ ❏ ❏

“take a text” from the Bible), black biblical scholars were conspicuously absent from Gates’ documentary.

Similarly, a gap existed in the documentary’s treatment of marginalized persons in black churches such as members of the LGBTQIA+ community. I appreciated the insights shared by the Rev. Dr. Yvette Flunder, the senior pastor of the City of Refuge United Church of Christ in Oakland, California, and the presiding bishop of The Fellowship of Affirming Ministries. Still, I wondered how even her pointed reflections might have been more poignant had ...continued on p7

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REMEMBERING TO LOVE

By Rev. Betty Holley, Ph.D., Contributing Writer

With this world of multiple pandemics—coronavirus, racial inequities, and January 6—still very raw in the minds of Americans, especially African Americans and people of color, remembering to love is what we have been called to do as followers of Jesus Christ. As ambassadors for Christ, love is at the heart of our various ministries. Watching the Inauguration Ceremony for President Joe Biden, and Vice President Kamala Harris, at times with tears of joy streaming down my face, I thought to myself, “This is a day for remembering—all that we can remember of the good, the bad, the ugly, and the beautiful.”

“The American Carnage” of which January 6 is only a small—though not insignificant—part reaches back into history, including the carnage brought about by white supremacy, patriarchy, xenophobia, h b and d other h fforms of othering. It is a carnage that is legitimized by the confluence of American exceptionalism.

American settler colonialism of the 17th, 18th, and early 19th centuries exemplified in the writings of Nathaniel Hawthorne, Henry David Thoreau, and Herman Melville, normalized the displacement, perhaps even genocide of black and brown people of color from their lands. Consequently, there was displacement of Native Americans and First Nations peoples and the incarceration of slaves through panopticon-like slave housing on southern plantations; segregation was mandated by Jim Crow laws. There was the internment of Japanese Americans in the United States during World War II and the Vietnam War. Seemingly more, there was benign gerrymandering gentrification and ghettoization of United States global cities in contemporary times.

Our challenge is how and what to remember as we desire a more just world for all. From a Christian perspective, which is only one part of a multi-faith, multi-religious America, “The Last Supper as a remembrance” is my metaphor for a possible orienting practice for political engagement in a world of multiple pandemics.

As a remembrance, the Last Supper represents a community that included hope, joy, and loyalty but also embraced betrayal, fear, and cowardice. As a remembrance, the Last Supper passes through the anguish of Gethsemane and the mockery of divine love by the mobs who accepted the lies of their leaders.

As a remembrance, the Last Supper confronts both the agony and forsakenness of Golgotha and the re-assurance of an empty tomb that was both a promise and fulfillment. As a remembrance, the Last Supper embraces the journey to Emmaus where sojourners almost did not recognize their fellow traveler on the road. As a remembrance, the Last Supper witnesses to yet another meal that Jesus prepared for his disciples, this time by the Sea of Galilee. It was a simple “poor person’s meal” but a meal, nevertheless.

Somewhere in this metaphor of the Last Supper, as a remembrance, are both markers of grace and fragments of love. Somewhere, this metaphor of the Last Supper as both markers of grace and fragments of love as a remembrance, could hopefully help us move toward the repair of our world that we desire so much but often serve so poorly.

The Last Supper was a significant event and proclaimed a turning point in God’s plan for the world. Could this time of confronting multiple pandemics be the needed turning point in God’s plan for us? ❏ ❏ ❏ ...From The Black Church p6 the production team offered a conversation partner for her thoughts.

Viewers experienced the brilliance of more than one person reflecting upon black churches’ theology or the influence of music in black churches. Why not give the audience more than one perspective on this particular group? It felt as if Flunder was made to shoulder all the viewers’ concerns about the experiences of same-gender-loving members of the Black Church on her shoulders in ways that discounted the deep and diverse experiences of members of this vital churchgoing (or church-used-to-going) group.

The Rev. Dr. Pamela Lightsey’s treatment of church doctrines and dogma coupled with her theological reflection on contemporary debates such as samesex marriage and ordination rights in her recent work, Our Lives Matter: A

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MT. ZION AME CHURCH, DEVON UNVEILS OFFICIAL PENNSYLVANIA STATE HISTORICAL MARKER

By Bertha L. Jackmon, 1st Episcopal District

The weather was overcast but that did not dim the excitement in the atmosphere about the purpose of the gathering that afternoon. Mt. Zion AME Church in Devon, Tredyffrin Township, Chester County, was proud to hold the dedication of an Official Pennsylvania State Historical Marker commemorating the Berwyn School Fight 1932-1934 on Saturday, November 21, 2020.

The Pennsylvania Historical & Museum Commission (PHMC) approved and provided the marker.

In March 1932, two separate school districts, Tredyffrin and Easttown, imposed an official policy to segregate their public elementary school black children from white children (grades 1-8). The black families stood up for their childrens’ rights to equal education and said, “No.” The “School Fight” and boycott of the schools lasted two years and school segregation was defeated outside of court.

In January 2015, Mt. Zion AME Church and Cemetery were listed on the National Register of Historic Places (NRHP) on the state level with significance for Ethnic Heritage/Black and Social History. The church building and its members were the center of resistance and organization against segregation policies of the local school district.

The Rev. April M. Martin, the pastor of Mt. Zion, acknowledged several participants in the Berwyn School Fight including Mrs. Bessie Cunningham, a student, now age 99; Mrs. Nancy Jemmott, the parsonage teacher of students, represented by her niece, the Rev. Marilyn Tunnell of Mt. Zion; and Mrs. Lillian Williams, a parent who offered—with an infant in her arms—to take her husband’s place in jail for their children’s truancy so he could continue to support the family.

Her action triggered the ending of the jailing of parents. She was represented by her granddaughter, Mrs. Paulette Ware of Mt. Zion. Also acknowledged was Mr. Oscar B. Cobb, the president of the Bryn Mawr (now Main Line) Branch of the NAACP, represented by his grandson, Mr. Robert “Barney” Wright, Jr. The audience listened intently to the pointed and fascinating information all the speakers shared. The speakers were State Senator Andrew E. Dinniman, a member of the PHMC; the Honorable Nancy Moses, the chair of the PHMC; Ms. Michele Burger, the president of Tredyffrin Easttown School Board; Mr. Roger Thorne, the past president of the Tredyffrin Easttown Historical Society (TEHS) and author of “Segregation on the Upper Main Line: The ‘School Fight’ of 1932-1934”; and Dr. Rae Alexander-Minter, the daughter of attorneys for the black families, Raymond Pace Alexander, LLB and Sadie Tanner Mossell Alexander, Ph.D., LLB, who was represented by Bertha L. Jackmon, Mt. Zion’s church historian.

The guest speaker was Mr. Robert J. Wise, Jr., the lead consultant for Mt. Zion’s application for the NRHP, the president of Wise Preservation Planning LLC, and currently, principal senior architectural historian for Richard Grubb & Associates, Inc. He spoke on the arduous process of applying for the NRHP and the Pennsylvania State Historical Marker.

The Marker was unveiled and before Jackmon read the marker, she thanked God for the families that fought for their children. The dedication was completed, which was its own historical event. A video and history of the event are on Mt. Zion’s website: historicmtziondevon.org.

Bertha L. Jackmon is the church historian for Mt. Zion AME Church in Devon, West Mainline District, Philadelphia Annual Conference, First Episcopal District.

Womanist Queer Theology (2015), may have helped buttress and nuance Flunder’s testimony as a same-gender-loving woman in the Black Church.

Additionally, inviting Dr. Alisha Lola Jones to reflect upon her now-famous article, “Pole Dancing for Jesus: Negotiating Movement and Gender in Men’s Musical Praise” (2015), might have created space for a robust conversation about ...continued on p22

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MARCH 2021

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BLACK CHRISTIANS AND BLACK ‘NONES’ SHOW LITTLE IDEOLOGICAL DIVIDE

By Ryan Burge, Religion Unplugged

There are a number of narratives that have emerged from the 2020 election season, many of which will take years to fully unpack. One of the most important actually began to take root in December 2017, when Alabama held a special election to fill the Senate seat vacated by Jeff Sessions who became the attorney general in the Trump administration. Alabama, one of the most conservative states in the nation, elected Democrat Doug Jones to a statewide office for the first time in 25 years.

The reason for the victory was quickly attributed to the African American community who turned out in large numbers for the Democrats. This same thread has run through coverage of the 2020 presidential election, when Joe Biden bested Donald Trump in Georgia. Observers noted that the deep history of civil rights activism in the state energized the African-American base to repudiate the Trump presidency. That bore out again on January 5, 2021, when the Democrats won both Senate run-off elections in the state, defeating two Republican incumbents.

The Rev Raphael Warnock’s win has garnered the most headlines. The pastor of one of America’s most historic churches, Ebeneezer Baptist, Warnock’s sermons featured prominently in the campaign. One of the results of this coverage is that it pulled back the curtain a bit on the Black Church experience for many white Americans who have never had a lot of exposure to other religious traditions.

Yet, despite the fact that a lot of the chatter about the black vote has centered on people of faith—the black community is not a religious monolith. While the largest share of African Americans identify as Christian (63.5%), nearly a quarter indicate that they have no religious affiliation (22.1%), and another 15% identify as part of another faith group (Muslims, Buddhists, Hindus, etc.).

While these religious differences generate huge political divides among the white community, is the same true for black Americans? The data indicates that race generates a unifying identity for black Americans much more so than it does for white America, and religious differences at the ballot box are often small or non-existent when comparing black Americans of different faith traditions.

In terms of political partisan and ideology, the differences between black Christians, black Nones, and those of other faith traditions is relatively small.

However, it’s worth pointing out that black Christians are clearly the most likely to identify with the Democratic Party. Nearly 50% identify as “strong Democrats” compared to just 30% of secular black Americans.

However, when the lens focuses on ideology and not partisanship, the differences between the three groups nearly vanishes. About four in 10 secular African Americans take on the “liberal” moniker, which is about five points lower than black Christians. It’s necessary to point out here that black Nones are the least likely to say that they are Democrats and the most likely to say that they are liberals.

Thus, it’s readily apparent that black Americans, regardless of their religious

affiliation, tend to vote for Democrats on Election Day; but, which kind of Democrats do they prefer? The 2020 Democratic primary provides an excellent prism because of the size of the field and ideological diversity represented by some of the front-running candidates.

The story is a choice between the two candidates who emerged from the pack soon after the first few states cast their votes. Joe Biden and Bernie Sanders earned the lion’s share of the votes from the bl black community. However, there is a religious di divide to be seen here. Joe Biden was clearly the fa favorite of black people of faith (both Christian an non-Christian traditions). These two and gr groups gave Biden 55-60% of their votes, while Sa Sanders only earned 18-20%.

On the other hand, black Nones were much m more evenly divided. While Biden was still th favorite, he won only a plurality of votes the an not a majority (41%). Sanders did much and be better among this group, garnering nearly a th of black voters who identified as atheists, third ag agnostics, or nothing in particular.

Do these differences emerge on specific po policies?

Four major areas were examined: ab b abortion, taxation, immigration, and guns. The di differences are much smaller than would be ex expected.

Abortion is clearly an area, where, if religion w going to make a difference it would show were up in this data. There does seem to be a small re religious effect here. For instance, secular A African Americans are more supportive of ab abortion access than the rest of the African A American community. However, the differences ar not large, usually less than 10 percentage are po points.

On issues of taxation, there are no discernible di differences to be found. It’s clear from this that A African Americans are unified in their views on fis matters and strongly support raising taxes fiscal on the wealthy and lowering them on those of m more modest means.

In terms of immigration, there’s also little va variation.

Family separation is deeply unpopular bu black respondents seem divided on other but is issues related to immigration. However, these di divisions don’t seem to turn on religious co concerns.

Finally, on guns there is strong support for ba banning assault rifles, creating a government re registry of gun owners, and requiring universal background checks for gun purchases. Support for banning all guns is notably low (around 30% in favor). Again, religion plays only a minor role here, with secular African Americans being slightly less supportive of gun control than the other groups.

This seems to be a case where race matters much more than religion. Looking through the lens of partisanship, ideology, primary vote choice, and policy positions, it’s clear that black Americans are strongly unified on the left side of the political spectrum. However, it would be inaccurate to describe them as liberals. A majority of them reject that label and their policy positions bear that out. They take moderate stances on issues like immigration and gun control.

However, as the Rev. Warnock, John Ossoff, Doug Jones, and Joe Biden can attest, when they turn out, they can make all the difference for Democrats on Election Day.

Ryan Burge is an assistant professor of political science at Eastern Illinois University, a pastor in the American Baptist Church, and the cofounder and frequent contributor to Religion in Public, a forum for scholars of religion and politics to make their work accessible to a more general audience. His research focuses on the intersection of religiosity and political behavior, especially in the U.S. Follow him on Twitter at @ryanburge.

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REFLECTIONS

By Bishop Jeffrey N. Leath

How do we deny adults the respect of a mature human being? Let’s list some of the ways for a day or two. [Disclaimer: These negative behaviors are in no way suggested as appropriate standards for raising actual children. In fact, they more accurately express inappropriate techniques for nurturing children or controlling adults viewed as children.]

1. Marching folks down front (maybe calling a name) to monitor a “freewill” offering. Dignity, money, and blessedness of giving are stripped as worshippers are treated like children.

2. Manipulated elections for general conference delegates is an instance. Dictating for whom the delegate “must” vote in an office (like bishop) is another. Without a process for the sending body to express its will, the judgment of the delegate should be trusted and protected. Denying delegates their conscience when voting is to treat them like children.

3. Withholding information is a ploy used with children. Create the illusion of decision-making.

The children will think they did something!

4. Develop policy in secret and ram it through the public meeting on short notice. Another expression of the empowered elite assuming everyone else is a child.

5. The expressed or implied “Because I say so.”

Dictates without explanation diminish. Despite the apparent apathy, adults really do not like to be treated like children.

6. The way we process ministerial candidates can be more demeaning than discerning. I understand cultivating humility, loyalty, devotion, and many of the positive outcomes of “pledging.” However, the blanket affirmation of almost anyone

without consideration of their true abilities and availability creates distorted expectations among those who eventually are spun around in the system for far too long. The solution is not “easy” ordination. We need more hard, realistic conversations about policy, needs, expectations, and honest assessments of candidates at the beginning of the journey! We do not have to treat ministerial candidates like children as we bring them through the process with integrity.

7. How about unreported finances or bogus reports?

We collect funds and resent when there is a call for accountability. Careful, this does not just apply to some bishops. I have seen the same thing in local churches, by clergy and lay, as well as component bodies at various levels. Elites do not just function at the connectional level.

Disrespecting adulthood seems to be a damaged element in our DNA. 8. Telling us what does not add up, or we cannot afford, without giving the details? Denying adulthood.

9. Postponing the 2020 General Conference because of a health risk one year, and scheduling a poorly-modified meeting the next year before all reasonable risk to life and health has been cleared. Treating us like a child you do not like as much as the money invested.

10. Using funds from a property sale to establish an independent investing entity without broad knowledge and consent under a shroud of secrecy?

Telling the children you did not know better because this was unprecedented? Continuing the process with sketchy disclosure. Diverting calls for accountability. Why should grown

folk share with the children?!

How dare the children question what grown folks do!

11. Not hearing when we speak.

It is frustrating when there is no response or we get the dreaded responses without explanation: That’s not how we do things; we never did it that way before; that was considered (of course not with the “child” and no further account of the discussion); they will never go along with that; you don’t need to know; we are not at liberty to say; we have told you everything but have not. What does it take to put “listening” in our core development?

It seems only the status quo “elites” can have discussions, make mistakes, thoroughly view with transparency, and act without being questioned. The rest of us are...

12. Not appreciating the gifts and graces we can bring to the work. It takes more than token positions to display affirmation of gifts and graces.

Some folks do not even care about position or compensation! They just want to make a better church with their knowledge, experience, gifts, and graces God has given them. Here is the gist of the problem: If you allow adulthood, you open the door for a higher level of leadership to emerge and the “elite” find themselves having to compete in a democracy rather than rule in an autocracy. ❏ ❏ ❏

PGA TOUR ASSISTS WILBERFORCE GOLF TEAMS A golf match featuring World Golf Hall of Fame member, Phil Mickelson; NBA star, Steph Curry; and retired NFL and NBA legends, Peyton Manning and Charles Barkley, respectively, generated more than $5 million in charitable funds. The televised event, Capital One’s The Match: Champions for Change, was supported by the PGA TOUR. Through The Match, funds were raised and donated to historically black colleges and universities (HBCUs), including Wilberforce University—the nation’s first private HBCU. The University is proud and grateful to have received $100,000 from The Match and the philanthropy will support the Wilberforce golf teams. “These dollars will allow us to upgrade our overall golf program by providing equipment,

uniforms, an indoor practice space, and scholarships. Also, because of this generosity, we will be able to increase recruitment efforts for our men’s and women’s teams. We are very grateful to PGA TOUR,” said Derek Williams, Wilberforce University Athletics director.

Wilberforce University shares the mission of HBCUs to provide an academically-strong learning environment in higher education for underserved populations. HBCUs boast graduating nearly 20% of the nation’s African American college students, and of that percentage, most have degrees in science, technology, engineering, or mathematics. “Few roles have been more significant in the pursuit of social justice than education, especially HBCUs, whose foundations are rooted in access and opportunity. As producers of many of our nation’s greatest leaders, heroes, and innovators, institutions like Wilberforce University are stewards of our nation’s history,” said Jay Monahan, cCommissioner of the PGA TOUR. Gifts like this bring powerful and positive impact to Wilberforce students of promise. That same influence also brings an equally vigorous return to our investment.

Wilberforce University was founded in 1856 and is a four-year, a accredited institution of higher learning located in Greene County, Ohio, n near Dayton. It is a member of the United Negro College Fund, the NAIA C Conference, and the Ohio Link Library Consortium. According to HBCU. ccom, Wilberforce is one of the top five HBCUs in the Midwest.

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CONNECTIONAL DAY OF PRAYER 2021: WE HAVE HOPE

By Paulette Coleman, Ph.D., Retired General Officer, for The Bishop Sarah Frances Davis Covenant Keepers and Intercessors.

For nearly a decade, members of the AME Church—around the globe—have joined together for the annual Connectional Day of Prayer on April 13. The Bishop Sarah Frances Davis Covenant Keepers and Intercessors, under the direction of the Rev. Dorisalene Hughes and the Rev. Dr. James Wade, have convened and participated in a variety of prayer events over the years including hourlong prayer vigils, opening churches from 7:00 a.m. to 7:00 p.m. for individual drop-in prayers, and full-fledged worship services.

The Connectional Day of Prayer is an acknowledgment and reminder of the importance of prayer in our denomination and the life of believers.

Charles Spurgeon, known as the “Prince of Preachers” during the nineteenth century, declared: “Now, my own soul’s conviction is, that prayer is the greatest power in the entire universe; that it has a more omnipotent force than electricity, gravity, or any other of those secret forces which men have called by names, but which they do not understand” (emphasis mine). Sixteenth-century reformer, Martin Luther, stated that, “To be a Christian without prayer is no more possible than to be alive without breathing.” In other words: prayer is the oxygen of the spiritual life and without it, we—as Christians—die. As 21st century Christians, the members of the Bishop Sarah Frances Davis Covenant Keepers and Intercessors hold fast to the biblical admonition found in 1 Thessalonians 5:17-18, “Pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” yet, the consequences and residuals The year 2020 was fraught with spiritual lifeline (Hebrews 6:19-20). us of our hope in Christ Jesus or as of 2020 endure to further befuddle raging wildfires; tornados; a virulent God, you know those things in my James 5:16 is stated in The Poverty and and torment us. Unfortunately, pandemic; economic uncertainty with heart that I barely dare to hope for, Social Justice Bible, “If you have sinned, Christians are not exempt from the record-high unemployment, evictions, today I give them to you, I trust them you should tell each other what you death, destruction, and despair of our foreclosures, and food insecurity; to you, because I know that you can do have done. Then you can pray for one times. Nevertheless, we have hope. racial reckoning; a resurgence of white more than I could ever guess, imagine, another and be healed. The prayer of The Holy Writ offers wisdom and supremacist ideology and ideologues; or request in my wildest dreams (Eph an innocent person is powerful and it consolation in difficult times based record-breaking voter turnout in the 3:20). God, you are my hope and I can help a lot.” The bottom line or our on hope. Hebrews 10:23 says, “Let presidential election; and so much trust you. Amen.” source of strength is the more familiarly us hold fast to the confession of our more; but, we are still here by the stated, “The fervent and effectual Don’t forget to join The Bishop hope without wavering, for he who grace of God. Personally, this year prayers of the righteous avail much.”

Sarah Frances Davis Covenant has promised is faithful.” Romans also brought to many of us isolation, Keepers and Intercessors as we “Seven Prayers for Hope” (January 8:24-25 says, “For in hope we were social distancing, quarantining, continue to stand in the gap for our 18, 2021) offer this prayer for hope: saved. Now hope that is seen is not separation from loved ones, absence Zion, the nation, and the world by “Lord, help me to hear you saying, ‘I hope. For who hopes for what is seen? of human touch and face-to-face hosting the Annual Connectional am your hope’ over all the other voices.

But if we hope for what we do not see, connection, a hiatus from in-person Day of Prayer on April 13, 2021, via Lord, your Word says, you are the hope we wait for it with patience.” God is worship, and the inability to practice Zoom. Please stay tuned for details in for the hopeless so I’m running to you alive! God is real! The hope of God our traditional rituals attendant to future articles. For more information, with both hands stretched out and endures forever! death, dying, and funerals. It has been please contact the Rev. Dorisalene grabbing on to you. Fill me up with a very rough and tumultuous year!

Hughes at dorisaleney@gmail.com. hope and give me a tangible reminder The Connectional Day of Prayer The calendar has flipped to 2021; ❏❏❏ today that hope is an unbreakable 2021 is designed to collectively remind

GIRL SCOUTS IN AAMES Becoming a Girl Scout is life-changing. You not only learn arts, crafts, camping, and cookies, you learn life skills. Above all, you learn people skills. You learn to negotiate the use of shared art supplies and how to talk, listen, and work with others in your troop. Also, through cookie sales, you learn goal-setting.

Every activity a girl participates in is designed to help her grow into a young woman of courage, confidence, and character. Every act of service is intended to help girls become familiar with and connected to their community. Every Girl Scout goes above and beyond to make a difference in her community and the greater world. The skills and experiences she gains along the way help her prepare for those “Highest Awards”—special recognition through the Gold, Silver, and Bronze awards. All three awards give girls the chance to do big things while supporting issues of interest.

The Bronze Award is the third-highest award that can be earned by a Girl Scout. It can only be earned

by Girl Scouts at the Junior level—a girl in 4th or 5th grade. Usually, to earn the Girl Scout Bronze Award, a Junior Girl Scout Troop—or a team comprised of Junior Girls plus their troop or group volunteer—will identify

a community issue of interest. However, Girl Scout Juniors have worked on earning their Bronze Award individually. The Team, Troop, or individual researches what causes their issue, comes up with a solution, and works to make a plan that brings the solution to life.

The Silver Award is the second-highest award that

THE GIRL SCOUT HIGHEST AWARDS

can be earned by a Girl Scout. It can only be earned by Girl Scouts at the Cadette level—a girl in 6th, 7th, or 8th grade. To earn the Girl Scout Silver Award, Cadette girls also identify a community issue of interest. They assemble a team or go solo and pick, develop, and put into action their project.

The Gold Award is the highest award that can be earned by a Girl Scout. It can only be earned by Girl Scout Seniors—a girl in the 9th or 10th grade and Girl Scout Ambassadors—a girl in the 11th or 12th grade.

To earn the Girl Scout Gold Award, a high school girl must research the root cause of a community issue of interest and lead a team to tackle it by planning and implementing a project that has a tangible im and an lasting impact on their communities and an beyond.

Participation or completion of any of the th awards builds confidence and courage in girls. They also gain the confidence and an skills that push them towards lifelong success. su To get started on any award, complete a Scout Level Appropriate (Junior, Cadette, Sc Senior, or Ambassador) Journey and its S related Take Action project. Additional information can be obtained from Girl Scout leaders or email Vivianne Frye-Perry at vfrye_perry@swbell.net or vfryeperry@amescouts.org.

To learn how to start a Girl Scout or Boy Scout Unit at your church, contact Frye-Perry at vfrye-perry@ amescouts.org for Girl Scouts. Contact Clarence Crayton at ccrayton@amescouts.org for Boy Scouts.

Visit AAMES on Facebook at AAMES Scouting Connection. ❏ ❏ ❏

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THE AME CHURCH COMPROMISED

By Rev. James Mwenya, 17th Episcopal District

The AME Church, established 1787 in the USA, is one of the oldest churches in Zambia, where it was first established at Broken Hill (now Kabwe) in 1930, and later spread to other parts of the country. Over the years, there have been fundamental deviations from the norms and codes of church constitutional practice in the church governance system. The deviations have been injurious to the prosperity of the church and have gradually led to the development of a toxic spiritual environment and stagnation.

Several attempts by different leaders have been made to try and correct the operating environment using internal administrative and judicial structures so that the church can become a reflection of its beliefs and values. Regrettably, all attempts by members of the church to try and correct the operating environment have continued to fall on deaf ears. While it is regrettable and unfashionable for men and women of the cloth to address concerns from outside the fold, such an undertaking becomes inevitable if the internal dispute resolution mechanisms are skewed against the aggrieved or concerned parties. every Zambian house and burn every Zambian truck handed down to us.

We believe it is normal to have differences and just to express their dissatisfaction.

In the middle of all this, we have now been called that it is even healthier to resolve these differences The conferences being called have fallen short to meet for annual conferences, unconstitutional internally. When we write to the Americans of meeting the parameters required by law and as it may be, and told that it is being done with about the grievances we face, it is because that is morality. These conferences have an ill two-pronged American blessings. In a memo from the Episcopal what our law provides. We trust that the issues agenda, (a) To raise the full Episcopal budget which Office, the foolish Zambians have been directed to we raise are being entrusted into capable hands should be handed to the Connectional treasury and converge in person in one place while the call will which will uphold the constitution and act (b) To punish those pastors regarded as enemies be administered from Cape Town, South Africa. accordingly. Unfortunately, instead of upholding of the Episcopacy by removing them from healthy While annual conferences have been held almost the constitutional requirements, our grievances are churches and throwing them into isolation wards.

100 percent virtually throughout the Connectional sent back through dark channels to the perpetrators A bishop, whose mandate has expired and church, because our lives don’t matter, we must working together with the Americans who then use yet allowed to serve under grace because of the expose our lives. Maybe we can ask the question, our grievances to plot against us. pandemic with the same good conditions of service, “How many African lives are equal to one American American AMEs: to see the ugly pattern of has failed to extend the same courtesy offered to life?” If somebody could tell us the debt we owe, what has caused conflict and division in other him. The church in Zambia has had its share of we might try to work like Richard Allen to free parts of Africa slowly creep into the 17th District shame in the court of public opinion. The image ourselves. is unacceptable. You have been building on this has been shattered. We have disgraced the name What is more hurting is that the AME Church culture for too long. What remains to be seen is how of God. We cannot keep moving forward without does not contribute anything to the national much longer it will take before there is an eruption. questioning the intent of our hearts for our actions. health budget of Zambia in the Episcopal District.

Is it not enough that we are discriminated against in For the AME Church to be adding to this dented Therefore, to make such a selfish and insensitive many areas of church practice? Should we now be image is highly unfortunate. Now that the internal decision, which puts money over health, is made to fight each other for your satisfaction? Are dispute resolution mechanisms in the church have appallingly disgraceful. It is a decision that has the conflicts around the continent not enough for been compromised, we have let our government, the the potential to be a super-spreader of the disease, you to draw lessons? I will not question the wisdom United States Embassy, and all relevant parties know in a country with no capacity to deal with the of the perpetrators nor those fuelling the confusion that not all AMEs are for lawlessness. We plead that pandemic. The church is supposed to be helping but would rather seek to understand the morality of our leadership, based in America and registered in avert anything that endangers the lives of members American theology in reaching out to Africa.

Philadelphia, will clearly state that they have not and not undermine the efforts of the government.

It is understandable that you cannot care. You been fuelling confusion and supporting lawlessness If a Zambian clergyman or woman called for a do not owe us anything. We are not asking you to in Zambia through these illegal in-person meetings. meeting that endangers the lives of South Africans care either; but rather, we are asking you to do what ❏❏❏ or Americans will they allow it? They will tear down is right and uphold the constitution which you

WHAT THE ATTACKS ON RAPHAEL WARNOCK’S FAITH REVEAL ABOUT CHRISTIAN NATIONALISM

By Quardricos Driskell, Columnist

After his landmark victory in the Georgia Senate race, the Rev. Raphael Warnock told CNN that he planned to return to his pulpit to preach the following Sunday. As the senior pastor of Ebenezer Baptist Church, the home church of the Rev. Martin Luther King, Jr., Warnock’s progressive faith was a consistent part of his campaign—and a frequent point of attack. Now, as Georgia’s first black senator-elect, he joins the state’s first Jewish senator-elect, Jon Ossoff, in breaking racial, political, and religious barriers. On CNN, Warnock invoked Rabbi Abraham Joshua Heschel and King, two religious titans who marched together during the Civil Rights Movement: “I think he and Dr. King are smiling in this moment.”

The triumph of the moment was too quickly overshadowed by the Capitol insurrection that followed it. The two became sadly intertwined. Indeed, the attacks on Warnock’s faith and the Capitol both revealed ugly realities about American religion and our body politic. As violent mobs of right-wing extremists flooded D.C. and the halls of Congress, they carried with them symbols.

There were Confederate flags, anti-Semitic apparel, and the brandishing of semi-automatic weapons. On the National Mall appeared gallows with a noose. As The Atlantic’s Clint Hill tweeted: “Can’t stop thinking about that photo of a man strolling through the U.S. Capitol with a Confederate flag over his shoulder the day after voters in Georgia elected the first black and first Jewish person from the state to serve in the Senate.

The metaphor was almost too on the nose.”

Ugly symbolism and dangerous rhetoric were on display during the Georgia Senate races as well. The campaign of Republican Senator David Perdue, Ossoff’s opponent, ran an attack ad that enlarged the Jewish candidate’s nose in what Ossoff said was the “oldest, most obvious, least original anti-Semitic trope in history.”

Warnock’s opponent, Republican Senator Kelly Loeffler, repeatedly attacked the pastor as radical because of his faith and social justice sermons. The National Republican Senatorial Committee (NRSC) released an attack ad against Warnock featuring excerpts of black theologians and famed preachers: the late Rev. Dr. James Cone, the Rev. Dr. Jeremiah Wright, and the Rev. Calvin O. Butts, ending with its editorial proclamation: “You can tell a lot about a man by the company he keeps.” What was and is lacking in Republicans’ understanding of Warnock’s preaching is any sense of its historical imperatives and, particularly, any depth of understanding ...continued on p15

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DELAWARE’S NEWEST HISTORIC MARKER ERECTED AT FORMER CARLISLE AME CHURCH

By Mike Finney, Bay to Bay News

The 14 or so individuals who are buried in an unmarked vacant lot off the south side of Sharon Hill Road, just east of Cahoon Branch Road, might still be gone—but they are no longer forgotten. That’s because the Delaware Public Archives unveiled a historical marker at the location of a former church and graveyard on Friday morning, pulling the cover off a lasting tribute at the site of Carlisle AME Church in Dover.

The Rev. Dr. Erika Crawford, the pastor of Mount Zion AME Church in downtown Dover, said it was nice that the owners of the property, John and Dr. Kimberly Gaines, and the state made sure that history was preserved at the site. “Thank you to all of you who helped us preserve our great history and the labor of love that was rendered here at Carlisle AME Church,” the Rev. Crawford said. “We’re just excited to be a part of this. With three AME churches still in Dover, we’re glad that we’re able to add this to our archives and we are most grateful for all of you who have invited us to be a part of remembering our history… So we know, from this point forward, that these lives will never be forgotten. They’ll never be glossed over, and they’ll always be engraved, not only in this lot, but in our hearts and in our archives,” she added.

Carlisle AME Church had almost become a part of local folklore, as relatives of those buried at the church had long-remembered there was such a place and had been in search of its location. The church and cemetery were once the focal point of a free African American community.

Known family surnames within the community were Allston, Carlisle, Collins, Dickson, Downes, Driggus, Fisher, Fullman, Hawkins, Hovington, Johns, Robinson, Ross, Scott, Simmons, and White. Some are believed to have been involved in the infancy of Delaware State University.

Nobody would have known anything about the history of the area without the Gaineses making plans for expanding their Forrest Avenue Animal Hospital. “It’s kind of bittersweet because we were planning on building a new animal hospital, and that’s when we found everything (regarding the property’s history), so it shut us down really quickly, and we were like, ‘Oh boy, what do we do?’” said Dr. Gaines. “But in the end, it’s a blessing and quite the honor to be able to be a part of this.” She went on to explain, “When we purchased the property, the deed restrictions (showed) that there was a church here. But it was so small that we didn’t realize there was also a cemetery here, as well,” Dr. Gaines explained.

The Gaineses contacted Salisbury, Maryland-based Edward Otter, Inc. in July 2019 to take a look at their property. Archaeological and archival studies performed by Dr. Otter determined that the quarter-acre slice of land off Sharon Hill Road was the former location of Carlisle AME Church and Cemetery. Though the anthropologist found 14 gravesites on the lot, the full extent of burials is unknown and may extend beyond the current property lines. He also found that the land had been deeded from Capril and Leah Carlisle to AME Church trustees in 1849 for the purpose of erecting a place of worship.

A Certificate of Incorporation was issued to church trustees in 1921. The church building was abandoned some time after 1937 but the cemetery was active through at least 1944.

It is recommended that Carlisle AME Church and Cemetery continue to be used as green space, to honor those buried in unmarked graves at the site. The cemetery is currently covered in turf, with a large, aged, deciduous tree near the roadway. “The Gaines Family has taken great care in protecting and maintaining the property since they acquired it in 2010,” Dr. Otter said. “This location is historically significant for a number of reasons,” he added.

That’s why officials with the Delaware Public Archives felt it would be the perfect place for the 685th historical marker it has placed throughout the state since the inception of the marker program in 1931. Senator Trey Paradee, D-Dover, joined about a dozen others for Friday’s roadside ceremony, which also included former Delaware State University President Dr. Wilma Mishoe and Doris Cooper, a descendant of a couple who buried a stillborn baby at the cemetery. “It’s sad in a way that this was covered up,” Senator Paradee said. “Most likely, someone intentionally removed the gravestones and tried to make this go away… But it’s also wonderful that Kim (Gaines) and her husband stepped forward and did the work and identified what was here, and so today, we are able to honor the people who are buried here and honor the history. It’s a good day. It’s a day to celebrate,” he remarked.

Reprinted with permission.

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CHIEF JUDGE EVANS RECEIVED LIFETIME ACHIEVEMENT AWARD FROM QUINN CHAPEL On February 21, 2021, the Honorable Chief Judge Timothy C. Evans received the inaugural Archibald Carey, Jr. Lifetime Achievement Award from Quinn Chapel AME Church, the first African American congregation in Chicago, established in 1847, at 2401 South Wabash Avenue in Chicago. Judge Evans is a highly-respected attorney, politician, former alderman, and Cook County Circuit Court chief judge. He is the first African American to hold the position. The presentation took place at Quinn Chapel’s Sunday morning worship service. The Rev. James Moody is the pastor and Bishop John F. White is the presiding bishop.

The Lifetime Achievement Award is named in honor of the Honorable Rev. Archibald James Carey, Jr., who was an American lawyer, judge, politician, diplomat, and clergyman serving Quinn Chapel’s congregation as its senior pastor from 1949 to 1967. Among his many accomplishments, the Rev. Carey championed issues related to civil rights and fair housing.

Quinn Chapel stands for liberty and justice on the southside of Chicago and worldwide. It has welcomed such leaders as Dr. Martin Luther King, Jr., President Barack Obama, Frederick Douglass, and Ida B Wells. Due to current health concerns worldwide, this event was a virtual ceremony that aired publicly on February 21, 2021, and can be viewed on Quinn Chapel’s platforms https://quinnchicago.org/, https://www.facebook.com/ QuinnAMEChicago, and https://www.youtube.com/user/QuinnChapel. ❏❏❏

WHAT IF GOD WROTE A BOOK?

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RIBBON-CUTTING CEREMONY FOR BLM MURAL HONORING GEORGE FLOYD

By Carl Davis, 10th Episcopal District

An amazing way to kick off Black History Month was with the unveiling of a Black Lives Matter Street Mural in honor of George Floyd.

The mural is located at Yates High School, 3650 Alabama Street, Houston, Texas, the hometown of George Floyd. Carl Davis, a member of the AME General Board and chair of the Houston Society for Change, organized the mural that was unveiled on February 6, 2021.

The mural was commissioned by Harris County Commissioner Rodney Ellis of the Houston Society for Change and 88 C.H.U.M.P, a non-profit social activism organization formed by Floyd’s former Yates football teammates. This vision was birthed by Davis, Pernell Davis, Chris Spellmon, Rhonda Spellmon, and 88 C.H.U.M.P founders Herbert Mouton, Vaughn Dickerson, and Jonathan Veal, who are Floyd’s teammates. All wanted to inspire and provide hope for the students and the Third Ward community where Floyd grew up and went to school. This team commissioned artist Jonah Elijah, who lives in Los Angeles and is a 2012 alum of Yates, and his team of volunteers to paint the mural with support from Houston Public Works employees.

The decoration was designed by Laronda Spellmon and her team that provided a beautiful setting and atmosphere for the Unveiling Ceremony. It set the tone for the event along with the Mayor’s Special Events Office and the BLM Mural Committee.

The Unveiling Ceremony was topped off with the release of 88 balloons in George’s honor along with Texas Southern University’s drumline and 300 motorcycles “Riding for George” that was organized by “The Crew” Motorcycle Club. “What a grand finale and ribbon-cutting,” said Davis. ❏ ❏ ❏

By Rev. Joseph Parker, 8th Episcopal District

What if God wrote a book? What would he say? What would he tell us about himself? What would he want to share with the world? What would he say about people? What would he say about life? Would he explain all the greatest mysteries of life and the universe? Would he try to answer all of our questions? Would he try to answer any of our questions?

If God wrote a book, would you read it? Would you make it a top priority to find out what the creator of the universe had to say to us? Would you decide that the creator of all men and women on earth must have something important to communicate to his creation? Would you say, “I have no interest in what he has to say. I like this or that author and his or her writing but I’m not into religion”?

Well, God did write a book. We call it the Bible or the written Word of God. It’s a bestseller. It’s a top-selling book. It is, in fact, the bestselling book in the world. It is, in fact, the bestselling book of all time with an estimated five billion copies sold and distributed.

God used around 40 or so human secretaries to write the Bible. It is one story of God, who created the universe, and of mankind, part of his creation, who fell into sin. It’s the story of how God provided redemption through the death, burial, and resurrection of his son, Jesus Christ.

So, of all the good books in the world, none outsell God’s book, the Bible. or principle, it gives you guidance or direction about every issue or topic (Psalm Of all the good books you can read, wouldn’t it be wise to read the one written 119:105). by the one who made you? Wouldn’t reading this book be more productive than There are seven things we should seek to do with the Bible daily. They are to simply reading books written by his creatures? read, hear, believe, speak, obey, pray, and meditate on it.

For best results, follow the instructions of the manufacturer. Let’s be wise Reading three chapters in the Bible daily will bless your life. For salvation enough to listen to the wisdom of the one who made us. He has the Words of or if you would like to know Jesus Christ more personally by inviting him into eternal life. your heart, pray this or something similar, “Lord Jesus, I believe you are the Son There are eleven reasons to read the Bible daily. First, it tells you how to be of God. I recognize that I have sinned and done wrong. Forgive me for all the genuinely saved and grow up in the faith (John 3:16 and Psalm 119:105). It gives wrong I have done. I do believe that you died on the cross to pay for my sins you clear guidance and direction (Psalm 119:105). It empowers your prayer life and that three days later you rose from the dead so that I could be saved. Thank (Phil. 4:6-7). It sharpens your ability to hear the voice of the Holy Spirit more you, Lord, for loving me enough to die for me. Lord Jesus, come into my heart. clearly (I Cor. 1:5). It ministers to your mind, body, and spirit (Prov. 4:20-22). It Become my Lord and Savior. Make me the person you want me to be. You said helps you to maintain your mental health (Prov. 4). It increases your anointing in your Word that whoever calls on the name of the Lord shall be saved. Right (1 Cor. 1:5). It increases your wisdom (Prov. 1-4). It enhances your intellect and now, Lord, I’m calling on your name. Lord Jesus, save me and fill me with your personality. It pours grace, joy, and peace into your spirit, mind, and life (2 Cor. Holy Spirit. Thank you, Lord, for saving me and I now confess I am a child of 1:2, 1 Tim. 1:2, 2 Tim. 1:2, and Gal. 5:22). Finally, in either direct statement God. In Jesus’ name. Amen.” ❏ ❏ ❏

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CELEBRATING BLACK WOMEN

By George Pratt, Contributing Writer

Women’s History Month is a time for the country to commemorate the contributions of women to American history and society-at-large. The national celebration began when Congress passed a resolution in 1981 requesting the United States president designate the week of March 7 as “Women’s History Week.” The week-long observance was expanded to the entire month of March in 1987. Since then, the country has dedicated 31 days to highlighting the accomplishments and achievements of women. This year, there is a demographic of women who need a special spotlight: black women.

Black women have long demonstrated the best of humanity. Over the past year, the country has been bountifully blessed with “Black Girl Magic.” The free world witnessed, for the first time, a woman—a black woman, HBCU graduate, and member of the Divine Nine—ascend to the second-highest office in the land, the vice presidency of the United States of America. The Howard University alumna’s win was in part due to the efforts of her HBCU sister, Spelman College alumna, Stacey Abrams, in Operation Fair Fight, turning the once-Republican stronghold of Georgia blue!

The nation watched brilliant black women like the Honorable Val Demings and Stacey Plaskett hold the former president, Donald Trump, accountable in impeachment proceedings as house managers. Pulitzer Prize-winning writer, Isabel Wilkerson, delivered a reckoning truth to America in her book Caste: The Origins of Our Discontents. Black women made strides in various fields and industries with Rosalind Brewer becoming the only black woman CEO of a Fortune 500 company (Walgreens) and Rashida Jones, the first black woman executive of a major cable news

network (MSNBC). The lists of advancements black women have made are infinite!

The entire globe was stunned during the summer of 2020, at the largest social movement in U.S. history, according to the New York Times, the Black Lives Matter movement (BLM). A grassroots movement oriented toward a participatory democracy founded by three black women, two of which are queer. They are women who would have been excluded from public leadership in the Civil Rights Movement because of its male charismatic model. The inclusive nature of BLM is reflective of the hopes and visions of Septima Poinsette Clark, Ella Baker, Prathia Hall, Pauli Murray, and other heroines whose faces often remain hidden in the sphere of social change because of America’s glorification of the salvific black hero.

A group of women whose contributions often go unnoticed during Women’s History Month are black trans women. Rarely are names such as Marsha P. Johnson, Miss Major Griffin-Gracy, Andrea Jenkins, Lucy Hicks Anderson, Mary Jones, and others spoken. These are women whose activism, public and military service, and philanthropy help support their communities. They too should be celebrated for their contributions in the fight for equity, justice, and liberation.

During Women’s History Month the roles black women have played in the country and world must be recognized and honored. They are the gifts and saving graces that continue to better the human experience. ❏ ❏ ❏

FINDING FULLNESS IN THE EMPTY

By Jarena Hooper, Contributing Writer

“You can’t pour from an empty cup” but you can preach from an empty sanctuary! This is what preachers from all across the world have realized in the 11 months that have come to be known as “the time of the pandemic.” During the pandemic, we have experienced too great of loss to number. From family members to church members and financial security to food security, we have started a new year with the same type of losses. This is horrendous!

Honestly and frankly, it is downright hard. However, this is not the only hard season pastors have faced.

Pastors are faced with a loss of energy, esteem, love, relationship, trust, and happiness. These losses happen every Sunday morning inside of the very church building that is now empty. As a pastor, I must confess that I realized—after a few weeks with a bare minimum team within the sanctuary during worship—that I was actually emptier than the sanctuary.

Year after year of preaching while pastoring

and pastoring while preaching empties the human body—no matter how spiritual one might be. Some colleagues have the benefit of serving in a space where paid sabbaticals or month-long vacations serve to refill the pastor. That is not the case for the majority of pastors. So, let us use this space to safely admit we were empty before the sanctuary was!

This is a hard truth to unpack. How did you and I get so empty? Church families can be the source of love, acceptance, and joy. For pastors, they can also be the source of criticism, misunderstanding, and complaints. When the pastor is faced with those factors within the same space where they are pouring out, it creates an emptiness. The organist not playing enough hymns or the choir not being robed is not a mountain, it is a molehill. These and other molehills dig out of the pastor the love, acceptance, and joy that we are supposed to find within our church families. Remember, the pastor is a part of the family.

Somehow, the empty sanctuary has created a small family unit within the extended church family.

The worship and audio-visual team have the same goal as the pastor—to offer a virtual space of worship with excellence to the extended family.

So, even though the sanctuary is empty, it is full! It is full of unity, love, and sincere worship that is not concerned with personality but praise. It is no longer concerned with traditions but the transcendence of the Holy Spirit across the worldwide web into the home sanctuaries of the worshippers. Suddenly, the pastor has found fullness in the empty.

The challenge is when we all get together, can it be a day of rejoicing? When we all get together, can the extended family put aside the poking of holes into the pastor to ensure the pastor leaves full with the rest of the family? ❏ ❏ ❏

AME PASTOR NAMED TO SENIOR POST IN THE NEWARK POLICE DEPARTMENT On February 16, Newark Mayor Ras J. Baraka aannounced that the Rev. Dr. Ronald L. Slaughter h had been appointed as deputy director of C Community Relations, a newly-created civilian p position within the Newark Police Division. As d deputy director, the Rev. Slaughter will report tto the Public Safety director and help facilitate tthe Community Relations Unit.

Slaughter’s primary focus will be improving aand fostering community relations between the

Police Division and Newark residents. The deputy director will also act as a liaison to assist the Public Safety director with the Civilian Complaint Review Board (CCRB); assist with the continued implementation of the Consent Decree; assist with the continued improvement of community policing by helping to implement community-based policies and protocols including stop and frisk, use of force, and bias-free policing; assist with implementing initiatives to effectuate better community engagement and transparency; and establish a community committee consisting of two residents from each Ward to help improve the relationship with the community. ❏ ❏ ❏

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DON’T ZOOM ’EM OUT OF THE ROOM

By Rev. Dr. Monica Jones, Contributing Writer

What a difference a year makes. Within the past 12 months, the word “Zoom” has taken on a new meaning. We now expect that when we say, “meeting,” we are going to gather via a video application, most likely the Zoom platform. Zoom has its advantages; and many churches have found that through technology of this kind, we have not only attracted more people but have also been able to develop a rich, Christian, educational ministry utilizing the assets that video conferencing brings.

Yet, there is another cultural community that still prefers old-school learning.

If they are not able to learn face-to-face, they are just as content with a telephone call. Therefore, progressive, sensitive, and inclusive-minded Christian educators and ministry leaders should remember that everyone may not want to (or be able to) utilize video technology.

At Big Bethel, we offer worship through streaming and video media but for those who prefer it, we provide access by way of a free telephone conference app. Also, utilizing telephone conferencing, we coordinate a seniors’ worship experience each Sunday afternoon and three Bible studies each week. We understand that some persons may not be able to attend worship, Bible study,

and other events using video technology. We accommodate them by addressing their needs and meeting them where they are.

Other ways to accommodate these populations include using the U.S. mail to send copies of bulletins, church school materials, and other resources instead of requiring everyone to download copies; making telephone calls or drive-by visits rather than only using electronic media; and offering “praise in the parking lot” worship experiences as a way for persons to fellowship outside of the home.

In the R&B song, “Zoom,” by the Commodores, the lyrics include, “I’d like to fly far away from here.” That works for the Commodores but it does not work for the church. We should be certain that no one flies far away or leaves the room because Zoom is the only mode of communication. We need to teach and reach all of God’s children.

The Rev. Dr. Monica C. Jones, Ph.D., is the director of Christian Education at Big Bethel AME Church in Atlanta, Georgia.

TO WEAR A MASK OR NOT

By K. C. Bailey, 9th Episcopal District

Many of you know me as a photographer for The Christian Recorder; but, if I can put on another hat for a few minutes, I can give you my perspectives on mask-wearing. I have over 50 years of medical experience. When in the Army, I was a combat medic.

Then, after being discharged, I worked in a Harvard teaching hospital in the emergency room and operating room as well as a few years in the operating room of other major hospitals. Also, I have had a small medical company so I have well-rounded experience.

One might say, I know a little something.

Even before the outbreak of COVID-19, wearing a mask was a no-brainer. In the operating room, when preparing a case, we go by a surgeon’s preference or what we call “the wish list.” Many surgeons use different equipment or suture material for the same procedure.

Anthony Fauci, MD, the leading health field have chosen not to get the The procedure for scrubbing before physician in the fight again COVID-19, vaccination and that’s another issue. each operation is dictated by that medical has suggested that people should wear Some feel wearing a mask might not institution. One hospital required a mask, even into 2022. He recently help but it certainly will not hurt. To everyone to scrub for 10 minutes for the amended it to two masks. To some those who feel that way, I wonder if they first case and five minutes between cases. that might be inconvenient and may would feel comfortable having a surgical I’m saying all of that to further say look stupid; but, to those 500,000 procedure no matter how small and the that in the more than 35 years I have people who have lost their lives from surgical team did not wear a mask. been in the operating room, everyone COVID-19, death at any time is wore a mask. There was no variation Even if COVID-19 is minimized inconvenient. of what was sterile. An item was either or gone by the time of the General sterile or not sterile.

Conference, I will be wearing a mask.

Certainly, some people in the ...From What the Attacks p11 of the Black Church and its preaching tradition, the social gospel movement, and black liberation theology.

For too long, the Republican Party has claimed to be the party of the faithful, namely through its identification with the Religious Right. For decades, they have claimed the mantle of “Moral Majority.”

Paul Weyrich, the late political activist and cofounder of the conservative Heritage Foundation, wrote in the 1970s, “The new political philosophy must be defined by us [conservatives] in moral terms, packaged in non-religious language, and propagated throughout the country by our new coalition. When political power is achieved, the moral majority will have the opportunity to re-create this great nation.”

Today, these Christians—mainly white evangelicals with a swath of Catholics and other Protestants— make up the backbone of support for Trump.

The GOP does not have a monopoly on religious voters or Christian values, though. They have tied their politics to a corrupted brand of white

Christianity—as seen at the Capitol riot and the rally before it. Among the symbols there, perhaps none were so numerous as those of Christianity, including crosses, images of Jesus, and signs with biblical verses. The meld of the GOP, Trump, and Christian nationalism seemed complete. When the mob violently stormed into the Senate chamber, one insurrectionist could be seen carrying the “Christian flag.” Outside, some protesters unfurled a massive banner. It read: “Jesus 2020.”

Even now, some Christian Trump supporters are sheepishly distancing the president and themselves from the attack. “Disobeying and assaulting police is a sin whether it’s done by Antifa or angry Republicans,” tweeted the Rev. Robert Jeffress, the senior pastor of First Baptist Dallas. Family Research Council President Tony Perkins said, “The violent, lawless actions at the U.S. Capitol building against Congress and Capitol Police are wrong and dangerous… Pray for our Republic!” Albert Mohler, the president of the Southern Baptist Theological

when I might i h take k it i off ff for f a minute i h posing for a picture. Even in biblical times, those with leprosy sort of had a crude practice of wearing a mask and quarantining (Luke 17:12-19).

If you can’t wear a mask for me, even though it makes sense, wear one for yourself. It offers a dual layer of protection for yourself and others. ❏❏❏

Seminary, condemned the attack and said that “Christians must think biblically about the events that took place.”

These Trump supporters seem to say that it is not right to malign their Christianity or beliefs in this way, just as it was not right to ask any questions of Supreme Court Justice Amy Coney Barrett’s conservative Catholic faith during her confirmation hearings. Yet, somehow it was fair game to attack Warnock for his faith, beliefs, and sermons without any theological context or understanding.

How fascinating it is to see whose beliefs and interpretations are publicly dissected and criticized.

During Warnock’s campaign, a video of him preaching that “nobody can serve God and the military” turned into a rallying cry for some Republicans, who accused him of being antimilitary. Loeffler, his opponent, said that Warnock “insulted our active service military members. He insulted our veterans. He insulted their families.”

Meanwhile, other Republicans, ...continued on p16

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THE WHEREABOUTS OF WISDOM IN OUR WORLD: LESSON FROM SOLOMON

By Rev. Dr. Jason Curry, Columnist

We know someone because we understand certain facts associated with that person. For example, one may say: “He scored 11 points during the basketball game.” However, we obtain wisdom regarding someone when we understand their value beyond what they do.

For example, someone might say: “It does not matter if he scores one point. He is my son and I thank God for allowing me to bring him into this world.”

In Proverbs, King Solomon spends several chapters discussing the value of wisdom. In Proverbs 9:10, he writes: “The fear of the Lord d is the h bbeginning off wisdom, d and the knowledge of the Holy One is insight.” Many theologians agree that “fear of the Lord” does not mean that we should be afraid of God. Rather, fear of the Lord should be interpreted as “seeking to understand and acknowledge God’s presence in situations while making an earnest attempt to follow God’s direction.” Since God is love (see 1 John 4:8), we definitely need God’s wisdom in our lives.

If wisdom is indeed important in our lives, we should ask, “Where is wisdom in our world?” I assert that wisdom, as defined by Solomon and exemplified

by Jesus, can be found in many areas throughout our world. That wisdom is present when we see people valuing the concept of service to others. In Matthew 23:11, Jesus said: “The greatest among you will be your servant.” Therefore, when people serve others based upon their convictions about God, we see that wisdom is present. When people avoid or sever toxic relationships because they believe that they are “fearfully and wonderfully made (Psalm 139:14),” we see wisdom in action. When people seek to preserve the environment because they recognize it as an extension of God’s creation (see Genesis 1), we see wisdom in action. Wisdom is evident when we see love and faithfulness to God (Proverbs 3:3), trust in God (Proverbs 3:5), avoid evil (Proverbs 3:7), tithe (Proverbs 3:9), not withhold good from those who deserve it (Proverbs 3:28), help neighbors (Proverbs 3:29), tell the truth (Proverbs 3:30), and promote peace instead of violence (Proverbs 3:31).

Wisdom is definitely present in our world. When we find it, we should embrace and support it. If we do not immediately see it, we should find a way to manifest it. ❏ ❏ ❏

AND ARE WE YET ALIVE

By William “Bill” Ayers, 2nd Episcopal District

A well-known hymn penned by Charles

president. He knew he needed a bright

Wesley, “And Are We Yet Alive,” was the

and confident leader and humble person

carillon call as we witnessed history-in-the-

to fill the job. His selection of Harris was

making with the inauguration of the 46th

pre-ordained; and, we—as a nation—are

president of the United States, Mr. Joseph

better for his godly wisdom in doing so.

Robinette Biden, Jr. The call was even

Glory and praise to Jesus for not

more pronounced when Vice President-

only his saving grace but also for the

elect Kamala Devi Harris was sworn in as

poem, “The Hill We Climb,” which was

the vice president of the United States.

written and so eloquently spoken by the

This great hymn of the church speaks

esteemed National Youth Poet Laureate

to this and other occasions when we,

Amanda Gorman. She spoke of the hope

as a focused and united people, pursue

and healing so sorely needed as we band

excellence and change. On January 20,

together to move our country forward.

2021, we had both.

The music by outstanding artists, the

God saw fit to make his carillon

spoken (and signed) word, coupled with

call when President-elect Biden had a

prayers rounded out an outstanding and

decision to make before the election. He

historic inaugural program.

had to choose a running mate for vice

Of special note was the Rev. Dr.

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...From What The Attacks p15 including Senator Tom Cotton, demanded that Warnock drop out of the race. Yet, Scripture says “no man can serve two masters”—the biblical verse that Warnock was invoking to mean that a devotion to God must come first. This lack of understanding about the black preaching tradition is willful and not a product of simple unawareness. It is necessary to protect a white evangelical worldview.

The black tradition of the social gospel equipped civil rights leaders with much of their movement’s intellectual underpinning. Essentially, to attack Warnock as “radical” is to attack, square-on, the legacy of King. Like Warnock, he believed that racism, sexism, militarism, poverty, and classism were deeply ingrained iniquities that long have threatened America’s democratic ideals.

Whenever religious figures speak in the prophetic tradition that critiques American imperialism and exceptionalism, they are vilified as anti-American.

These tropes are compounded and used more frequently against those situated in the Black Church and African American preaching tradition.

In 1967, King’s “Beyond Vietnam” address at Riverside Church crucially condemned America for its lack of empathy and financial resources for the poor and racially oppressed while calling for the end of America’s proliferation of the military-industrial complex. As pastor of Atlanta’s Ebenezer Baptist—where King, his father, and maternal grandfather were pastors—Warnock’s preaching proclaims the belief that Christianity is spiritual and political and grounded in justice for the oppressed. The attacks against Warnock are not only jabs at the black prophetic preaching tradition but also digs at black American Christian communities on the whole, who through the practiced preaching of biblical texts, like that of the Exodus story, insistently call America to be its better self.

Religious beliefs emerge from a much broader and more complex politicalideological context than our holy books, alone, can provide. For instance, the idea of climate crisis denial is often inextricably linked to belief in unfettered capitalism, justified by a kind of “prosperity theology,” the belief that material gain is a reward from God for personal virtue. No one should be surprised at the intersection of faith and public policy. Many presidents and politicians have used the symbols of Christianity to appeal to the American people. The famed sociologist Robert Bellah coined the term “civil religion,” the belief that semireligious national symbols—often derived from the Abrahamic faiths—are used to unite the country during difficult times.

What happens to our civil religion now? Where there is hope, it will come from boundary-breaking leaders like Ossoff and Warnock, who herald a new day in Congress. These newly-elected senators support issues like voting rights, inclusiveness, and access to healthcare, as well as taking care of people regardless of their background—a nod to the biblical value of opening hands to those in need.

The Republican Party’s current fusion with Christian nationalism is dangerous.

The idea that America was founded as a Christian, mostly white nation—and that an authentic American must be Christian—erodes the very sanctity of any unifying “civil religion.” This reality was egregiously illustrated on January 6 by Trump’s incitement of violence from his Christian supporters on the National Mall. It was ignobly seen in his use of the Bible and a church as pretexts to forcibly remove peaceful protesters from Lafayette Square last June. Warnock’s sermons, like King’s sermonic critiques of America, are not distortions of the Bible like these events. Rather, they are prophetic commentaries on the power structure that supports the idea of Christian nationalism. Additionally, they are needed more than ever, from the pulpits of Georgia to the congressional chambers of Washington.

Quardricos Bernard Driskell is an adjunct professor of legislative politics where he teaches on religion, race, public policy, and politics at the George Washington University Graduate School of Political Management. Follow him on Twitter @q_driskell4.

Silvester S. Beaman, the pastor of Bethel AME Church in Wilmington, Delaware.

He is a humble minister, friend, and former neighbor of President Biden. The Rev. Beaman closed this meaningful and historic inauguration with inspirational words and gave the much-needed assurance that with God, the dawn of a new day is ours if we believe and work

together to move this nation forward.

In his closing prayer, he also assured us that this is the start of a new era in American history. As Wesley so aptly worded the hymn for such a time as this: “So let us take up the cross till we the crown obtain, and gladly reckon all things loss, so we may Jesus gain.” ❏ ❏ ❏

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THE TRICKERY OF LOYALTY

By Linda Banks, Contributing Writer

For generations, loyalty has been a virtue that most societies have highlyvalued, sometimes higher than any other virtue. Loyalty is rewarded with praise, position, and power. It has allowed people to rise higher in rank than they ever thought possible. Loyalty is lucrative when done right but devastating when done wrong. The 45th president of the United States gave us quite the lesson on the ups and downs of loyalty. He exposed us to the dark side of a virtue gone wrong.

It seems that no matter how often 45’s revolving door at the White House pushed some high-positioned loyalist out, there was always another loyalist willing to step onto the merry-go-round and take a whirl. Spectators on the other side of the party line, and some on the same side of the party line, watched in awe wondering how and why the new riders kept showing up.

We have seen otherwise normal and everyday people lose their common sense, abandon their ability to think and process facts independently, and discard compassion in favor of loyalty. We’ve seen public hostility displayed between husbands, wives, and their children, all living in the same house. We’ve seen politicians who took an oath to uphold the Constitution choose to be willfully blind to lies, deceit, greed, and an unchecked quest for power. The dark side to loyalty has always been with us but we seem to be living in a time when the dark side is overpowering the light.

We are living in a time when, even in our beloved Church Universal, loyalty can outweigh the truth. Sometimes we are fiercely loyal to a single charismatic

leader but we can also be intensely loyal to our friends, family, Greek affiliations, Board of Examiner class, the church itself. The same virtue that is usually held in high esteem and produces a good crop can rot if left unattended.

Jesus confronted the dark side of loyalty headon. As Jesus prepared his faithful disciples for his inevitable demise at the hand of a corrupt system, one of his most loyal disciples rebuked him and declared that these terrible things would never happen.

Peter was just being a good disciple. Peter was fiercely loyal to Jesus and surely his loyalty should be counted as a virtue. Yet, Jesus understood the trickery of loyalty.

Fierce, unthinking loyalty can cause the best of us to forget that our first and fiercest loyalty is to the principles of God—love, faith, truth, forgiveness, compassion, and fairness. Left unattended, loyalty can rot the church as easily as it rots the world. So Jesus, ever loyal to his God in heaven, told Peter—in modern vernacular—“Stand down, my loyal friend. You are putting our friendship ahead of the will of God. We will not fall prey to the trickery of loyalty.”

The Rev. Linda Banks is a guest contributor.

THE STORMY PRESENT OF WHITENESS AND WHITE PRIVILEGE

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

January 6, 2021, was a day that the world saw how a president actively contesting his defeat incited an ungodly act of sedition, riot, and domestic terrorism. What took place on our nation’s Capitol was an epiphenomenon of whiteness, a trooping of white privilege overdosed with Trumpism. This volatile act of violence left in its wake five persons dead and an undetermined amount of hurt and injured people.

In no way do these events shock the conscience of African Americans. With a DuBoisian insight into the tragedy of whiteness, the black community understands the events on January 6 as “[white people’s] passionate belief in one’s right to everything and anything.” Ella Myers’ “Beyond the Wages of Whiteness: DuBois on the Irrationality of Antiblack Racism” points to DuBois’ argument of white peoples’ “whiteness” as a public and psychological wage paid to poor whites of the nineteenth and twentieth centuries. Whiteness, the inherited access for maintaining an anti-black status quo, serves as compensation for their exploitation due to capitalism.

A deeper look into the circumstances of January 6 would reveal not only was there a display of whiteness but also of white privilege, the exclusively inherited, personally tangible, and unencumbered access to power and resources. White privilege differs from whiteness in that access to white privilege is not a universal claim extended to all white people. Affluent white people, for example, Donald Trump, draw their support through carefully-worded rhetoric designed to incite the contentions of low class, impoverished, unemployed, underemployed, and dubiously-intelligent white people. Those individuals then seek validation from those who reflect success, power, and white supremacy through gestures of nationalism, white pride, and acts of violence. support of people like Trump and evangelical white Those of us who are outsiders looking in can perversion of white evangelical Christians and their Christians’ perversion and their end-all goal of easily see the vast contrast of injustice. The colossal idol worship of Trumpism. The unethical and ungodly synthesizing white nationalism with the aversion of and stark reality of racial difference is relatively allegiance to the implicit wrongness of racism, Americanized Christianity. simple to explain. Had it been black people invading whiteness, and white privilege halts the progress of The ubiquitous and disheartening level of the Capitol building, there would have been a slew unity, acceptance, and racial reconciliation. support given by white women was 55%, despite the of bodies slain from a blood bath encounter with The unfinished business of justice is the continual awful truth of Trumps’ insensitive, discriminatory, Capitol Police. As a forlorn defense to deny their fight to eradicate the silent complicitous Christians role in the Capitol’s insurrection, these “patriots” and the riot-inciting and conspiracy-theorizing and deceitful character and rhetoric. The same willingly blamed Black Lives Matter (BLM) and politicians who throw their rocks of hate and evil group of white women lent their help to the #MeToo Antifa. However, the aggrandizing display of while hiding their blood-guilty hands. Therefore, movement, which helped achieve an unprecedented whiteness and white privilege was too overwhelming we must continue to deracinate the ugliness of removal of 201 men from employment and significant in fact to accept their ill-conceived falsity. Before the wrongdoing from among us, call out the guilty and roles. One-hundred and fifty-four of those men were world, these thugs carried out the deep-seated plots guilty-by-association, and dare to speak the truth no replaced by 54 women and 70 by other men. To of their whiteness of which the destruction of the matter the cost. adequately describe the depth of the power of the U.S. Capitol lies at the heart of their fundamental On December 1, 1862, in Washington, D.C., #MeToo movement, Harvey Weinstein was arrested belief in ownership and control through white Abraham Lincoln said, “The dogmas of the quiet past and convicted, Matt Lauer was fired from his job, identity. are inadequate to the stormy present. The occasion is and both Weinstein and Bill Cosby were imprisoned.

Therefore, the level of injustice we must address piled high with difficulty, and we must rise—with the Yet, remaining free and unencumbered is Donald J. is rooted in America’s continual whitewashing occasion. As our case is new, so we must think anew Trump. in the events of January 6. We must confront the and act anew. We must disenthrall ourselves, and While the facts speak for themselves, the greatest damning influence of white women and their then shall we save our country.” ❏ ❏ ❏ threat to society and the Gospel message is the

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MARCH 2021

NECROLOGY ANNOUNCEMENTS

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FEBRUARY 2021

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

Mr. Kenneth Lamont Strayhorn, the youngest brother of the Rev. Elizabeth S. Weaver, the associate minister of Providence AME Church in Memphis, Tennessee, and the brother-in-law of Mr. John E. Weaver, Jr. Mr. Ulysses Scott, the father of Presiding Elder Derrick Scott and the father-in-law of Mrs. Twanna Scott, the area consultant

of the Abbeville-Greenwood District, Piedmont South Carolina Annual Conference, Seventh Episcopal District Mr. Jesse Brue, the father of the Rev. Gregory Thomas (the Rev. Lynnette Thomas) of the Twelfth Episcopal District

Sena Mae Moody, the sister to the Rev. Dr. Robert C. Wade, Camden Trenton District of the New Jersey Annual Conference, and the sister-in-love to Mrs. Prudence Hope Wade, the consultant of the Camden Trenton District, First Episcopal District The Rev. Roland D. Dixon, a retired

itinerant elder of the Chicago Conference, who served as pastor of Carey Temple AME Church in Chicago and St. Matthew AME

Church in Argo, Illinois, Fourth Episcopal District Mrs.

Indiana

T.

Whitley (101),

the mother and mother-in-love of the Rev.

Kenneth and Pastor Sandra Whitley, the pastor of People’s AME Church in Chelsea, Massachusetts, Boston/ Hartford District, New England Annual Conference and Presiding Elder Jocelyn Hart Lovelace, First Episcopal District The Rev. Bedelia Commodore, the

husband of Franklin Commodore, Jr.,

member of the Baltimore Conference Ministers’ Spouses, Widows, Widowers Organization, Plus PKs of the Second Episcopal District, and the mother of Dr. Felecia Commodore, the chairperson of the CLO Nomination Committee, and Immediate Past CLO Young Adult representative Mr. Chris B. Brooks, the youngest brother of Ada L. Groff, the corresponding secretary of the Connectional Lay Organization

Mr. James Theodore (Nick) Washington, the brother of the Rev. Phillip Washington and the brother-in-law of Mrs. Connie Washington, the pastor and first lady of Ebenezer AME Church in the Sumter District, Northeast Annual Conference, Seventh Episcopal District

Brother “Coach” Paul Douglas Anthony Green, the brother of the Rev. Van H. Green, the pastor of Mt. Zion AME Church in Dade City, Florida, and brother-in-love of the first lady, Sister Shelia Green, Orlando District, Central Conference, Eleventh Episcopal District

The Rev. Thomas J. Booker, the husband

Former Episcopal Supervisor Mrs. Mildred E. Primm, the widow of the late

of Lady Betty Booker and a retired pastor in the Texas Annual Conference of the Tenth Episcopal District

Brother Ronald H. Crump, the trustee emeritus of Union Bethel AME Church in Brandywine/Temple Hills, Maryland and the father of the Rev. Reginald Hamilton

Crump, the assistant pastor of Union Bethel AME Church, Second Episcopal District

Mr. Ben Johnson, the brother of the Rev. Emma Mellerson, the pastor of Reeseville AME Church in the Manning District, Central Annual Conference, Seventh Episcopal District The Rev. Linda Brown, a local elder at

Historic Saint Paul AME Church in Lexington, Kentucky, and served as supply pastor at Perkins Chapel AME Church in Wilmore, Kentucky, Thirteenth Episcopal District

Sister Alice Catherine Chambers Taylor, the mother of the Rev. Erika R. Taylor, the pastor of Asbury Chapel AME Church in Louisville, Kentucky, Louisville District, and a member of Bethel AME Church in Shelbyville, Kentucky, Thirteenth Episcopal District Mrs. Elouise Lawson Dupont, the sisterin-love of Mrs. Jacquelyn Dupont-Walker, connectional officer-director of Social Action/director of Lay Activities, who was a member of Mt. Herman AME Church in Ft. Lauderdale for over 40 years before returning to her home seat and joining St. Paul AME Church in Midway for the last 20+ years, Eleventh Episcopal District ,

Mrs. Debra Ann Nelson, the wife of the Rev. James Eric Nelson, the pastor of Greater New Bethlehem AME Church, Edisto District, South Carolina Annual Conference of the Seventh Episcopal District

Bishop Howard Thomas Primm, the 71st elected and consecrated bishop of the AME Church

Brother James Lester, the father of Sister Raquel March, the wife of the Rev. Coleman

March, Jr., the pastor of Shorter Chapel AME Church in Tullahoma, Tennessee, Thirteenth Episcopal District The Rev. Alfred Eugene Johnson, the

pastor of Newman AME Church in Pontiac, Michigan; chief marshal for many years at the Fourth Episcopal District conferences and meetings; and the husband of Mrs.

Joyce Johnson, Fourth Episcopal District president of Women’s Missionary Society

Sister Harriette Daye, the mother of Mrs. Sharon Stenhouse and the mother-inlove of the Rev. Richard A. Stenhouse, the presiding elder of the Buffalo District, Western New York Annual Conference, First Episcopal District Mrs. Hila Jean Daniels, the sister of Presiding Elder LaNell Ross, Little RockJonesboro District, Arkansas Annual Conference, Twelfth Episcopal District The Rev. Sabrina F. Transou, the

pastor of New Greater Bethel AME Church in Jackson, Tennessee, West Tennessee Conference, Thirteenth Episcopal District, and a life-long teacher with the JacksonMadison County School System

The Rev. James R. Gibson, a retired

pastor in the Washington Conference, Second Episcopal District, who walked with the Lord and in the “Word” for over 70 years, visited with thousands of church members in the hospital, and his presence was a comfort to all who knew him.

Mrs. Hester Douzart, the mother of the Rev. Joyce Wade, an itinerant elder and a member of the ministerial staff of Allen Chapel AME Church in Monroe,

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Louisiana, and mother-in-law of Mr. Bernard Wade who serves as Church School superintendent of the Central North Louisiana Annual Conference, Eighth Episcopal District Mrs. Juanita Arterberry (82), the widow

of the Rev. Rufus Arterbery, Sr. and the

mother of the Rev. Rufus Arterberry, Jr., who both preceded her in death.

She has been a long-time member of St. James AME Church in Pittsburgh, Pennsylvania, and served as a steward,

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class leader, and was the early morning worship musician. She was a Wilberforce graduate and member of the Third Episcopal District.

Condolences to the bereaved are expressed on behalf of Publications Commission chair Bishop Vashti McKenzie, president/publisher of the AMEC Publishing House (Sunday School Union) 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

CONGRATULATORY ANNOUNCEMENTS

FEBRUARY 2021

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

*Black History Moment: “Bethel AME Church in Madison, Illinois-Style ”—A Living Legend, The Rev. Dr. John Q. Owens, Jr. For a young man who had no interest in being a minister, it must have been the work of God for this World War II veteran of the U.S. Army, with intentions to re-enlist and was of the Pentecostal faith, to serve as pastor of Bethel AME Church for over 20 years.

Until the Rev. Owens’ retirement, many members born into the church only knew of one pastor, a tenure almost unheard of in the itineracy of the AME Church.

Before the appointment to Bethel, the Rev. Owens and his wife, Dorothy, served a combined 20 years at three other churches. The Rev. Owens is a prolific preacherteacher. He became a Connectional officer in the AME Church and will always remain in the history, hearts, and legacy of Bethel. We love and thank God for Rev. John Q. Owens.

Bethel AME Church in Madison, Illinois The Rev. Ralph (Rick) Jackson, Pastor Gail Gordon, Media Ministry

The Rev. Dr. John Q. Owens’s Social Action director/consultant tenure began immediately following the death of Dr. Leroy Nesbit in South Africa. Attending the General Board Meeting as a member for 16 years in Birmingham, Alabama, Dr. Owens was approached by the then-church secretary, Dr. Richard Allen Chappelle, to serve as the interim Social Action director/consultant. Bishops John H. Adams, Vinton R. Anderson, and Howard Thomas Primm (retired) approved. A motion was made by Bishop Frank Madison Reid II and several seconded the motion. Dr. Owens served faithfully with his spouse, Dr. Dorothy, with perfect attendance over 21 years. He served on the Connectional level and pastored over 40 years, retiring under Bishop John R. Bryant from Bethel AME Church in Madison, Illinois.

Dr. Dorothy Owens, the spouse of the Rev. Owens is the founder (1989) and president emeritus of Conn-M-Swawo+P.K.’s and a life member of the Women’s Missionary Society, having served in numerous capacities on all levels.

Congratulatory responses to the Rev. Owens can be emailed to mrsdo7@aol.com.

*Tampa Bay Gospel Awards Announce the Rev. Kenny Irby as the 2021 Dr. C.P Epps Pastoral Leadership Award Recipient The Rev. Kenny Irby is the pastor of the Historic Bethel AME Church in St. Petersburg, West Coast Conference, 11th Episcopal District. The Rev. Irby also serves as the Community Intervention & Juvenile Outreach director for the St. Petersburg Police Department. He is the co-creator and current president of the Men & Women In the Making program, an innovative role modeling and academic enrichment program for minority male youth.

Traveling widely, Kenny trumpets the need for justice ministry, amplifying the voices of the visual journalists, and is a frequent motivational speaker, lecturer, and content judge. He brings to his teaching endeavors 30+ years of experience focused on quality leadership, building integrity, and excellence.

Congratulatory messages can be emailed to irbyman@poynter.org (Rev. Kenny Irby)

*Dr. Herman O. Kelly, Jr. Approved to Teach as a Graduate Faculty Member at LSU Dr. Herman O. Kelly, Jr., the pastor of Bethel AME Church in Baton Rouge, Louisiana, was recently approved to teach as a graduate faculty member at Louisiana State University (LSU). His course, “History of the Civil Rights Movement,” is presently offered as a graduate course. Dr. Kelly was also involved in developing a Service-Learning optional course, “Introduction to African American Studies.” This course will highlight the African American presence at LSU and the legacy of the African American presence in this country.

Dr. Kelly is a graduate of Morehouse College, where he received the Forbes Prize as

an athlete with the highest GPA. He continued his education at Springfield College and served as a graduate assistant under legendary Coach Silvia, the Olympic Swimming Hall of Fame coach honoree. He was named as Bethune and King Scholar at Boston University School of Theology. While at Boston University, he served as Black Seminarian president. He is also a graduate of Memphis Theological Seminary, where he completed his Doctor of Ministry degree. In addition to teaching graduate students, he also teaches with undergraduate faculty in the African and African American Studies Program.

On behalf of Publications Commission chair Bishop Vashti McKenzie, president/publisher of the AMEC Publishing House (Sunday School Union) 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

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— TRANSITIONS — RETIRED EPISCOPAL SUPERVISOR MILDRED ELAINE NASH PRIMM (1919-2021) Mrs. Mildred Elaine Nash Primm was born in New Orleans, Louisiana, on October 21, 1919. She was the only daughter born to Annie C. and Wiss Nash, Sr. Mrs. Primm was baptized in infancy at Union Bethel AME Church. She was educated in the public schools of New Orleans. She obtained a Master’s degree in Childhood Education from Columbia University and a Bachelor of Arts degree in Education from Xavier University.

She was graduated from the YMCA School of Business. An active member of Union Bethel, she sang in Choir #3 and served as a Sunday School teacher.

Mrs. Primm last held membership in Campbell Chapel AME Church in Denver, Colorado, since 2007, where she was active in the Women’s Missionary Society and was, for many years, active in the church’s walking club, the Campbell Walkers. She was a life member of the Connectional Women’s Missionary Society. She was also a member of Sigma Gamma Rho Sorority, Incorporated and a former Executive Committee member of the World Methodist Council.

She taught in the public school system of New Orleans for 22 years.

Mrs. Primm was married to the late Bishop Howard Thomas Primm, the 71st elected and consecrated bishop in the AME Church. She served as Episcopal supervisor of the Women’s Missionary Society in the 4th and 13th districts and led the missionaries to make outstanding contributions of food, clothing, and cash to disaster areas and mission churches in Tennessee and Kentucky. She led the missionaries of the 13th District to pay off the mortgage on the Episcopal residence.

Mrs. Primm traveled to many mission churches and stations with her husband in the Connectional AME Church. She also visited Great Britain, France, Holland, Italy, Greece, the Holy Land, Switzerland, Jamaica, and Trinidad.

Mrs. Primm died on February 20, 2021. She is survived by her daughter, Arnette Jones; one granddaughter and grandson-in-law, Suzette (Jonathan) Webb; and three great-grandsons, Julian Lopez, Jonathan Webb II, and Joshua Webb.

THE REV. ALFRED JOHNSON (1950-2021) The Rev. Alfred E. Johnson, the son of Jesse and Annie Johnson, was born on January 19, 1950, in Anderson, Indiana. He attended the Anderson public schools; was graduated from Anderson High School; and attended Shorter College, North Little Rock, Arkansas, receiving an associate degree. He earned a Bachelor of Science degree from Wilberforce University and a Master of Divinity degree from Christian Theological Seminary in Indianapolis.

The Rev. Johnson was licensed to preach in 1967 and ordained an itinerant elder in 1971 by Bishop Howard Primm. He served as an assistant to the pastor of Allen Chapel AME Church in Anderson, Indiana, 1967-1972. He served as the pastor of Wayman Chapel AME Church in Peru, Indiana, 1972-1974; Coppin AME Church in Indianapolis, Indiana, 1974-1980; Bethel AME Church in Madison, Illinois, 1980-1984; Bethel AME Church in Champaign, Illinois, 19841988; Union Memorial AME Church in Benton Harbor, 1988-1998; Bethel AME Church in Ann Arbor, 1998-2004; Saint Stephen AME Church in Detroit, 20042007; Bethel AME Church in Detroit, 2007-2011; and Newman AME Church in Pontiac, 2011-2021. While serving in these various cities, the following son and daughters accepted their calling to ministry: the late Rev. Gloria Clark, the Rev. Kevin Tarlow, the Rev. Helen Criglar, the Rev. Christine Dennis, the Rev. Yvonne Heater, the Rev. Tammy Billups Lewis, and the Rev. Charlene Arrington Moore.

Pastor Johnson was active in each community where he served as the pastor.

While in Benton Harbor, he was the president of Ministers with a Vision; member of the Ethics Committee of Mercy Memorial Hospital Board; and served as a president, treasurer, and trustee of the Benton Harbor School Board. In Ann Arbor, he served on the Ann Arbor school’s African American

Achievement Committee, Ann Arbor/Ypsilanti Ministerial Alliance, Religious Action for Affordable Housing, Habitat for Humanity, was chaplain for the Ann Arbor Police Department, Washtenaw County Sheriff Community Relations Board, and director of the Bethel Quality of Life Resource Center. In Pontiac, he was a member of the Committee of Fifty and the president of the Oakland County Ministerial Fellowship.

Alfred was a life member of the National Association for the Advancement of Colored People, a life member of Kappa Alpha Psi Fraternity, Incorporated, and Prince Hall Free and Accepted Masons. He was an avid golfer. While traveling for the church and other organizations, when there was a break in the scheduled activities, he could be found on the golf course.

Alfred Johnson departed this life on Wednesday, February 17, 2021. He was preceded in death by his father, Jesse Johnson, and sister, Imia Young. He leaves with cherished memories, his wife, Joyce N. Johnson (Plymouth, MI); his mother, Annie P. Nender (Anderson, IN); sons, Marcus (Anisha) Johnson (Indianapolis, IN), and Philip (Jennifer) Johnson (Louisville, KY), step-son, Steven (Patrice) Johnson (Marian, AR); step-daughter, Pamela (Derrick) Wilkins (Pine Bluff, AR); brothers, Dale Johnson (Fort Wayne, IN), Bruce (Lynne) Johnson (Columbia, TN), and Gayle Johnson (Mableton, GA); sisters, Patricia (Gideon) Shande (Marietta, GA) and Lana Faye Patterson (Cincinnati, OH); 12 grandchildren; and a host of other relatives and friends.

VERNON EULION JORDAN, JR. (1935-2021) Lawyer and Washington power-broker Vernon Eulion Jordan, Jr. was born on August 15, 1935, in Atlanta. Graduating with honors from David T. Howard High School in 1953, he went on to attend DePauw University in Greencastle, Indiana, where he was the only African American student in his class. At DePauw, Jordan participated in the student senate, won statewide honors in speaking competitions, played basketball, and was graduated in 1957. He then entered Howard University School of Law, receiving his Juris Doctor degree in 1960.

Jordan returned to Atlanta and started his legal career by working with the Civil Rights Movement. In 1961, he helped organize the integration of the University of Georgia and personally escorted student Charlayne Hunter through a hostile white crowd. Over the next 10 years, Jordan held various positions as a civil rights advocate. He served as the Georgia field secretary for the NAACP; the director of the Voter Education Project for the Southern Regional Council; headed the United Negro College Fund; and was a delegate to President Lyndon B. Johnson’s White House Conference on Civil Rights.

In 1971, Jordan was appointed to serve as the president and CEO of the National Urban League, where he spearheaded the organization’s growth. On May 29, 1980, a white supremacist attempted to kill Jordan. After a successful recuperation, in 1981, Jordan resigned from the National Urban League to take a position as legal counsel with the Washington, DC office of the law firm of Akin, Gump, Strauss, Hauer, and Feld. His active practice included corporate, legislative, and international clients. Jordan’s close friend was former President Bill Clinton; and during Clinton’s presidency, Jordan became one of Washington’s most influential power brokers.

Jordan has received numerous awards and honors for his work, including the Alexis de Tocqueville Award from the United Way of America in 1977 for his dedication to volunteerism. In 2001, Jordan published his autobiography, Vernon Can Read! to widespread praise. He also authored a weekly newspaper column syndicated to more than 300 newspapers and served as a frequent television guest and commentator. Jordan was active on various corporate boards and had various presidential appointments.

Jordan was a lifelong member of the AME Church and at the time of his death was a member of Metropolitan AME Church in Washington, DC. He gave the keynote address at the 1976 General Conference and was the master of ceremonies at the formal unveiling of the Richard Allen postage stamp at Mother Bethel on February 2, 2016.

Jordan died on March 1, 2021. He is survived by his wife, Ann; their four children; and grandchildren. ❏ ❏ ❏

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CONFESSIONS OF A VACCINE TRIAL PARTICIPANT

By Rev. Dawn M. Wayman, 2nd Episcopal District

At the earliest murmurs of developing a vaccine against the novel coronavirus, SARS-CoV-2, I knew I was willing to be a clinical trial volunteer.

As an infectious disease epidemiologist, I was committed to doing my part to help our country collectively beat this pandemic. In late August, I contacted the George Washington University COVID-19 Vaccine Trial expressing my interest in participating in the trial. My expectations for receiving a response were low; nevertheless, I was willing. A few days later, I was officially invited to be a part of the trial. Within a week, I walked into an appointment to potentially get the COVID-19 vaccine injected into my arm.

Given the magnitude of this study, I only shared my participation with my immediate family beforehand. Despite their grave concerns, I prayed fervently, read and signed the consent form, completed a brief physical exam, and received my first injection.

Placebo or vaccine? I had no idea but my decision was made. There was no turning back.

Day zero. I felt great but the pain in my arm was intense by the evening and worse than I can recall after receiving other vaccines. I took a couple of Tylenol and thought, “If I’d received the placebo, I was amazed by how bothersome saline solution in the arm could be.”

Night zero. I had no fever, malaise, or flu-like symptoms. I did not lift my left arm or sleep on my left side because the pain was real. Fortunately, within a few days, there were no physical reminders of having received the injection.

I survived the first injection. Fast forward a few weeks. I arrived at the clinic early in the morning for my second appointment. After giving some blood samples (to check for antibodies), taking a COVID-19 test, and having another quick physical, I received my second injection.

Placebo or vaccine? I still had no idea but had committed. There was still no turning back.

Day zero. Within about 10 hours of receiving the injection, I felt a bit groggy.

It was not awful but I was a little achy and a bit tired. I knew I needed to take some Tylenol and rest.

Night zero. This is the night I knew I had received the vaccine and not the placebo. The muscle aches, fever, and fatigue were real but the symptoms only lasted for a short time. After I managed to force myself out of bed to take more Tylenol in the wee hours of the morning, things got better. In fact, by noon, I was feeling well enough to go out for a hike.

I survived the second injection. Again, I was thankful.

I experienced 12-14 challenging hours after receiving the second dose of the vaccine; but, in the grander scheme, my life was not negatively impacted by my body doing what it was designed to do. I was having an immune response to a foreign pathogen that my body recognized because it had developed antibodies after receiving the first injection. This was great news for me. The vaccine worked which meant there was hope for the pandemic’s end in due time.

Before the manufacturer submitted its request for emergency use authorization, I said very little about my vaccine trial participation. This was partly because the research team asked me to limit my sharing but it also was because I needed to see how my body would react to the vaccine.

Over four months later, having made it to the place where severe adverse reactions are not anticipated, I can exhale and feel confident the risk was worth it. I feel great and a bit safer going out in public knowing there are antibodies inside me, poised to attack the virus should I come in contact with it. I believe my high risk, high reward decision was well worth it and I encourage you to think long and hard about taking the vaccine when it becomes available to you.

Post Script: I was informed by the study doctor that I received the vaccine on January 13, 2021. I received my vaccine doses in early September and early October.

DEDICATION OF THE DR. WILLIAM HOOPER COUNCILL STATUE

By Barbara Johnson, 9th Episcopal District

The second phase of the William Hooper Councill Memorial Park was dedicated on a cold, blustery day in December. The statue of the amazing educator and visionary, Dr. William Hooper Councill, had arrived and been installed on what was previously the site of the William Hooper Councill High School. City officials, other dignitaries, and the sculptor were in attendance. The event was hosted by the William Hooper Councill Alumni Association members and chairperson, Mrs. Brenda Chunn. All gathered to unveil and commemorate the statue.

William Hooper Councill, St. John members.

The Rev. Maurice Wright II, the servant pastor of St. John AME Church in Huntsville, and its members were present to witness the unveiling of the church’s founder. Mariah Gullatte had been chosen to speak as a youth representative for the church. She spoke of her early experiences at St. John and having heard annually of Dr. Councill’s accomplishments. William Hooper Councill (1849-1909) She also spoke of S young people her yo age, being the beneficiaries of Dr. Councill’s legacy of ag educating one’s self, building strong moral character ed through faith, and Dr. Councill’s aspiration of th striving for excellence. st The park solidified Dr. Councill’s impressive life in the Huntsville community. Councill High School was named for him in 1867. He went on to establish w Alabama Agricultural & Mechanical University in A 1875 and founded St. John AME Church in 1885.

18 Historical markers stand on each site bearing witness H to each of these outstanding accomplishments. The event was closed with prayer by the Rev. Wright. ev ❏❏❏ Gullatte, Councill, Wright.

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...From The Truth p1 night-time experience. Joy, on the other hand, is more positively associated with the morning or less intimidating daytime experiences.

We understand that the word “night” figuratively symbolizes the adverse situations to include God’s wrath and the negative circumstances that occur in our lives.

“Morning,” then, symbolizes God’s grace, goodness, mercy, and all the blessings that come our way in the course of our lives.

Certainly, our lives are complete with nights that are filled with tears and days that are filled with laughter. Some nights find us in sorrow and sadness. Some mornings are filled with happiness and delight. We must understand that the Christian life is neither all weeping nor all joy. Our life is a mixture of bitterness and sweetness.

We try to fortify ourselves against nightfall; however, it is going to come in all of our lives. No matter how many moral choices we make, the sun is going to set and the darkness is going to come. Somebody said, “Into each life, some rain must fall.” It seems that regardless of how we plan and structure our lives, we cannot escape the night and weeping that goes with it.

Hymn #393 in our AME Hymnal, written by Thomas A. Dorsey, is a plea to God that he would, “Through the storm, through the night,” lead us “on to the light.” It is the testimony that even though the night is inevitable, if we can just keep our eyes on the daybreak, we will triumph.

Thank God, we can survive all the phases of “night” in our lives if we keep our minds focused on the “morning.” Our fore-parents never would have made it through their nights if they kept their eyes focused on their pain. However, they held onto the hope of morning. They taught us by example with songs like “I’m so Glad Trouble Don’t Last Always!” We understand the encouragement our parents and grandparents provided were translations of God’s eternal prophecy that “Weeping may endure for a night, but joy cometh in the morning.”

When night falls in our lives, the enemy seems to celebrate his victory and says so! The enemy, when night falls in our lives, stands on the fringes of our shame and waits to swoop in like a vulture to claim the leftovers. As Christians, though, we cannot continue to fall prey to the “nights” orchestrated by Satan.

Our nights may be long, and we may have to endure much weeping, but there is a morning ahead for all of us! In that morning hour, our spirits rise up and greet the Son, Jesus Christ, who shines on our triumph. Isaiah 40:31 bears record of the fact: “But those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint.”

The best example of midnights turned into mornings is found in the life of Jesus. He was arrested around midnight on Thursday and began a long “night” of pain and suffering. All night long they falsely accused him. All night long they whipped him and mocked him. All night long they spat on and tortured him. His night continued through the painful reality of his execution on a cross. Yet early on Sunday morning, Jesus reigned victoriously! There was weeping in the night on Calvary’s side but there was joy in the morning as the tomb was empty. There were disappointment and tragedy on Calvary’s night side but there was joy in the morning!

The Rev. Dr. Charles R. Watkins, Jr., is the pastor of James Chapel AME Church in Charleston, South Carolina. ...From The Black Church p7 those places in our churches where people are silenced.

Weeks later, I am still ruminating over the documentary and the Clubhouse experience. What started as an innocent “I have it on my calendar” affirmation for a friend’s project turned into the beginning of a meaningful conversation. I hope the conversation continues in spaces other than Clubhouse.

The documentary is fodder for anyone interested in learning more about Africans’ particular religious experiences here in America. I appreciate John Thomas III, and his editorial team, for providing this space to continue the conversation among my AME Church family members. ❏ ❏ ❏

THECHRISTIANRECORDER.COM ...From First Episcopal District p1

Church in Clayton, Deleware, offered the prayer of comfort. She implored God to wrap his arms around Jessica, who had kept her vows “in sickness and in health.”

Three AME bishops joined Bishop Ingram at the service. They were bishops Jeffrey Nathaniel Leath (128th) of the 13th District; Reginald Jackson (132nd) of the 6th District; and Richard Franklin Norris (116th, now retired). Bishop Leath noted that when he ran for bishop in 2008, the Rev. Smart had [really] stood by him. “Just as he stood with me—I come to stand with him,” said Bishop Leath. He saluted him for his bravery, courage, and willingness to “never give up.”

Bishop Jackson said he was the chairmen of the Board of Examiners for the New Jersey Annual Conference when he first took notice of the young preacher. He recalled him saying, “Rev. Jackson, I’m prophetic and I am prophesying that you will become bishop!” After the election, he remembers the text message he received from the Rev. Smart

The Christian Recorder saying, “Didn’t I tell you?”

Bishop Jackson said he became a mentor to the Rev. Smart and noted he had been an “extraordinary young man,” who had stayed faithful, “even in his sickness.”

Bishop Norris said that although he was blessed with two sons, something compelled him to also reach out to the young Frank Smart. He said he was convinced the church needed Frank Smart and that Frank Smart could make a difference in the church. Bishop Norris said the Rev. Smart had an insatiable desire to learn everything there was to know about the church and the Lord. When Bishop Norris ordained and assigned him to his first church, the Rev. Smart had a walking cane sculpted for him with th inscription: “We ought to serve the th Lord and be faithful under our the o vine and fig tree.” Bishop Norris own sa he would always treasure the gift. said The Rev. Dr. Jessica Kendall Ingram, th Episcopal supervisor for the First the D District, affectionately called him “ “Franky” in her remarks. She recalled th when she and Bishop Ingram had that fi arrived in Philadelphia, a group first o preachers met them at the airport. of “ “One face that caught my eye,” said th Rev. Jessica, “was this handsome the b brother—a bit laid back, leaning on th wall with a smile.” the The Rev. Jessica said that for th next three years, “Franky” had the b become their chauffeur. Whenever th needed to be picked up at the they a airport, he was always there and never la He always made sure they were late. c comfortable.

She said if she were p preaching a sermon about him, she w would title it: “Standing on the Wall o Anticipation.” She said Frank of S Smart would stand back, observe a n need, and meet it. “He was always a anticipating the needs of his family, h church, and his fraternity,” said his th Rev. Jessica. “And now I see Frank the si sitting on the wall telling God what w need,” she added. we The Rev. Smart’s sister, the Rev. T Tianda Smart, said, “Frank was a b bright light. When he walked into a ro room, he took up all its space. Even in sickness, his bright smile was n never dim.” She said he had been the “ “dancing machine” in their family a had danced like David. “Cancer and c couldn’t take the joy out of Frank,” sh said. she Others gave reflections. They in included Presiding Elder Robert C Christopher Wade of the CamdenT Trenton (NJ) District; Harriet

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Ri h d Ph D the th h vice-chair i h i off the th Steward St d Richardson, Ph.D., Board at Greater Mt. Zion; Brandon Chastang, a lifelong friend; and Roy Johnson of the Omega Psi Phi Fraternity, Inc. Regina Victoria Jackson, the daughter of Bishop Reginald Jackson, sang beautifully throughout the service. The opening song was, “I Shall Wear a Crown.”

In his opening remarks, Bishop Ingram said the Rev. Smart had been like a son to him and the Rev. Jessica. He added that the Rev. Smart’s wife, who was his own wife’s namesake, had become like a daughter to them. He thanked the members of Greater Mt. Zion for sticking by their pastor through his sickness and called them “wonderful people of God.” The eulogy was titled, “Death Be Not Proud,” with a subtitle: “For This Man Is Not Worthy of Death.” The text was Jeremiah 26:11-16 with Job 14:14 as the companion text.

Bishop Ingram said the Jeremiah scripture leaped out at him when preparing the eulogy. Jeremiah had not failed to live out what God had called him to do; however, some had shouted he should be put to death. Bishop Ingram then focused on verse 16, where others responded, “This man should not be put to death.” This group saw Jeremiah’s courage and were impressed with him, said Bishop Ingram, who drew a parallel between Jeremiah’s life and the life of Frank Smart. Although Frank Smart had succumbed to cancer, Bishop Ingram declared that death could not be proud because it would not have the final victory!

Bishop Ingram then expounded on what he termed, “The Day Death Died.” He said it was the day that Jesus went to Calvary. It was a hot afternoon and the Devil knew that something had gone wrong. Bishop explained: it was high noon but it looked like night, the sun didn’t shine, the earth quaked, the veil of the temple was rent in twain and it became “The Day Death Died.” Death had initially thought it had won but death died and Christ won! “I want to say to death, today, ‘Death be not proud,’” declared Bishop Ingram. “Death only has power over those who are not in a right relationship with God!” In closing, Bishop Ingram said, “This young man touched so many people in a short period of time and we won’t forget him.” He then said to Sister Jessica, “I promise you, your namesake and I, we’re going to remember you.” ❏ ❏ ❏

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CGI MERCHANT GROUP HOSPITALITY FUND TO INVEST IN MORRIS BROWN COLLEGE CGI Merchant Group, LLC (CGI), a minorityowned global investment management firm with a focus in real estate and private equity, announced a $30 million investment in the historic Morris Brown College to convert existing facilities into a 150-key upscale hotel and hospitality management training complex. Construction of the 90,000-square-foot stateof-the-art facility is expected to begin later this year.

With this announcement, Morris Brown becomes the only historically black college and university (HBCU) nationwide with both a flagged hotel and a hospitality management training program on its campus. The hotel will join the Tapestry Collection

by Hilton, adding to the hospitality industry leader’s portfolio, consisting of more than 6,400 properties in 119 countries and territories worldwide. The 150key property will offer two food and beverage outlets, an outdoor terrace, and instructional space for the school’s hospitality students. The venture marks another milestone for CGI’s recently-launched $650 million Hospitality Opportunity Fund (H-fund), which targets to acquire 20 hotels across North America and the Caribbean over the next three years.

Morris Brown was founded by formerly enslaved religious leaders at Big Bethel AME Church in 1881 and is the first college in Georgia to be owned and operated by African Americans. The iconic Fountain Hall and the current Morris Brown campus is where Dr. W.E.B. Du Bois wrote The Souls of Black Folk in 1903. Notable alumni include Alberta Williams King, the mother of Martin Luther King, Jr., and James Alan McPherson, the first black writer to win a Pulitzer Prize for fiction.

Morris Brown is centrally located in downtown Atlanta within a one-mile radius of other renowned HBCUs such as Morehouse College, Spelman College, and Clark Atlanta University, within the Atlanta University Center Consortium. The campus sits next to the Mercedes Benz Stadium, the home of the Atlanta Falcons football team, tech giant Microsoft Corp’s soon-to-be Atlanta office, and the State Farm Arena.

“Morris Brown’s storied history and prime location make this a perfect opportunity for CGI to fulfill our mission of uniting sound financial investing with a meaningful and measurable community impact,” said CGI Founder and CEO Raoul Thomas. “It is both a privilege and source of pride to be embarking on this endeavor with likeminded business partners who have come together to make history. CGI hopes that this partnership serves as a catalyst for continued change, as more and more organizations and individuals are turning their attention to these important historic institutions which have been overlooked for far too long,” he added.

In addition to the development of the hotel and training complex, CGI has committed to the establishment of an endowment to fund several initiatives including financial aid to students, future expansion goals, and assisting minority and womenowned businesses in the surrounding community.

The objective is creating the number-one hospitality management program at a HBCU in the U.S. The partnership opportunity was presented by Verdun Perry as well as CGI senior managing director, Euclid Walker. Both Perry and Walker are honorable alumni and board members of neighboring HBCU

Morehouse College.

Hilton intends to play an active role in the project, going beyond the proposed franchisor and operator.

The hotel industry giant will serve in an advisory capacity for Morris Brown’s Hospitality Management Program, providing guidance on how the curriculum can best prepare Morris Brown students for any number of careers in the hotel business. Hilton also looks forward to contributing guest lecturers and facilitating job shadowing at local Hilton properties for Morris Brown students, creating pathways for internship and post-graduation career opportunities.

“Hilton was founded more than 100 years ago with one vision in mind: to fill the earth with the light and warmth of hospitality. We’ve seen time and again the tremendous positive impact travel can have on people and communities around the world—and that’s what fuels our commitment to driving inclusive growth,” said Christopher J. Nassetta, the president and chief executive officer for Hilton. “Our work with CGI and Morris Brown College represents an important

opportunity to bring even brighter, more diverse perspectives to the hospitality industry, and we look forward to helping this next generation of leaders thrive for years to come,” he commented.

Given CGI’s mission to support local and minorityowned businesses, the project development team is comprised of Georgia’s C. D. Moody Construction, one of the country’s top black-owned construction companies, and Chasm Architecture, a full-service design firm based in Atlanta. “It is heartening to see major hospitality players not only supporting our academic institution but making a concerted effort to advance equity in the industry as a whole,” said Dr. Kevin James, the president of Morris Brown. “Morris Brown has served as a beacon of opportunity for black and minority students for many decades. We look forward to working alongside CGI and its partners as we continue to carry that legacy and create the next generation of minority hospitality leaders,” he concluded. ❏ ❏ ❏

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...From Lt. Chaplain Autumn p1 with 2.5 to 3.5 million members. Though the church has a majority of female members, there are far fewer female ministers. Wilson is also the only woman working as a chaplain at the Walter Reed National Military Medical Center. Women make up only about 5% of all chaplains in the armed forces, a 3% increase over the past decade.

As Wilson navigated her way through the process of training and becoming a chaplain, she faced plenty of hardships. Working on a base in Japan and countries that depend heavily on Islamic values, Wilson experienced what it was like to be ignored for being a black woman in a high-level position. “I would have to reach out to my male colleagues to remind them that we’re allies,” Wilson

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said. “In a majority Muslim country, because you are a female, you cannot be the Action Officer. I communicated that if they can’t deal with me setting up and organizing these events, then we won’t do it,” she continued.

Wilson, who grew up in Eufaula, Alabama, struggled with the effects of her mother’s substance addiction throughout her childhood. She grew up with her grandparents in a house heavily devoted to the values of the AME Church. As she grew older into her teens, though, she began to feel a distance between her and her faith. She found herself questioning the strict teachings and longed for answers of her own.

This curiosity prompted her to attend seminary. Learning ...continued on p32

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ASCENDING LEADERSHIP FOR A DESCENDING WORLD In his book The 21 Indispensable Qualities of Leadership, Dr. John Maxwell states, “Everything rises and falls on leadership.” In this world we have seen the success or failure of institutions based on the quality of leadership. We have seen countries throughout the world thrive because of good leadership; we have also seen countries crumble because of bad leadership, or a lack of leadership.

On January 6, 2021 the United States of America witnessed an event many of its citizens never thought they would see. A mob of people sought to take over the U.S. Capitol, and to take over Congress. This attempted coup left many bewildered and appalled; it left the government bruised at best, rather than the model of democracy the world has long recognized the United States to be. In the midst of this insurrection, so many were looking for leadership from the person who occupied the highest office in the land; only to find that leadership was lacking.

As we celebrate the month of Black History, we see that so many black people in this world have stepped up to create change for the betterment of nations building globally. Black people have offered leadership and used their gifts and talents to create a better society, and to improve the lives of all citizens. As we navigate the Coronavirus Pandemic, the world would do well to study the leadership of such giants as Richard Allen, who put himself at risk to lead during the Yellow Fever Epidemic of 1793. When many of the leaders of the United States went into hiding, Allen, along with Absalom Jones and William Gray, stepped in to offer leadership. Allen put aside his anger and hurts from being mistreated due to racism, and helped lead the United States out of the epidemic.

So many others have given ascending leadership

during times when the world was descending. Ascending leadership, visionary leadership, which draws from the lessons and accomplishments of the past, tirelessly championing progress and benefit for all, is the type of leadership Frederick Douglass offered when the United States was on the brink of destroying itself during the Civil War. Douglass met with President Abraham Lincoln and convinced him that black people were very much his equal.

Harriet Tubman offered leadership by rescuing slaves and leading them to freedom. Martin Luther King, Jr., Fannie Lou Hamer, and a myriad of others led this nation through the Civil Rights Movement. Toussaint Louverture gave leadership and worked to secure Haiti’s independence.

We can name so many historical figures who have given ascending leadership to this world, and they should all be honored. In 2021, this world continues to descend in many ways, and the need for ascending leaders is as great now as it ever was. The world needs ascending leadership; in the government, and in the church. The church continues to need leaders who will speak truth to power, and will lead the church to higher ground. The church needs leadership that will resist the urge to discard God’s word in order to embrace the world. The church needs leadership which will lift the world through our conviction and service. It is the type of leadership which will cause us not only to be better, stronger, and wiser, but to ascend.

The Reverend Dr. Orlando Morris McCauley, Jr. has given ascending leadership throughout his ministry. Whether as a hospital chaplain, or a university educator, or a member of the Board of Examiners, General Board, or as a pastor, McCauley has sought to lift up those around him. In giving ascending leadership, he has sought to build up people, institutions, and communities; connecting them to resources that will empower them. If one is to serve the present age, they must be willing to give leadership that ascends and transcends. We need leaders that will lift up this descending world, and to help give ascending leadership to God’s church.

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WARD MEMORIAL FINANCIALLY SUPPORTS COLLEGE STUDENTS

By William “Bill” Ayers, 2nd Episcopal District

The members of Ward Memorial AME Church, under the leadership of the Rev.

in terms of how education is conducted, our students remain true to seeking and

Dededrick O. Rivers, the senior pastor, working through the I. A. Miller Scholarship

succeeding with a quality education. Students are now distance-learning and the

Committee, recently raised over $3,000 during December 2020 to help financially

majority of them have maintained their Dean’s List status. Ward’s college students

support 10 Ward college students. The I. A. Miller Scholarship Committee initiated

are matriculating at the following community colleges or universities: Prince

the “Home for the Holidays” event more than 15 years ago to provide funding for books and other small items to help our college students during their stay away from home. Our primary goal for initiating this event was to let our students know that the church is interested in them and their academic goals. So, in addition to the many scholarships we have given since 1966, we also provide funds to our college students upon returning to school or as is this year’s case, their virtual learning environment.

This year, thanks to the generosity of our members, we gave each student a $300 check. While the circumstances and situations have changed nation-wide

George’s County Community College (two); University of Maryland-College Park (one); North Carolina AT&T State University (one); The University of the District of Columbia (one); George Mason University (one); Marymount College (one); Morgan State University (two); and Xavier University in Ohio (one).

Even during this pandemic, our members continue to be committed to supporting our youth in the pursuit of their educational goals. We thank God for their vision and financial support. ❏ ❏ ❏

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EDITORIAL

DIGITAL FISHERS OF MEN: DISCIPLESHIP IN THE VIRTUAL AGE

By John Thomas III, Editor

A few weeks ago, I was chatting with a friend of mine about their experience during the pandemic. As in most parts of the United States, church services had moved to be shared through the usual digital media: Facebook Live and YouTube along with options for Zoom attendees. In addition to reinvigorated volunteer programs and weekly Bible study, they were proudest of their membership intake during the pandemic.

At the Annual Conference, they boasted about taking in many virtual members from across the United States. Intrigued, I asked questions about these new virtual AMEs and learned that they were as fully integrated as one could be in the current environment—complete with a class leader and tithing envelope number.

This discussion caused me to think about how the COVID-19 pandemic has caused us to reimagine and revisit many of our core concepts and structures regarding discipleship and membership. At its core, a church is an assembly of Christian believers who come together to praise God and live their Christian faith by walking together. Community is deeply embedded in the roots of the AME Church through class leaders and stewards that we take from our Methodist heritage. Unfortunately, in many of our churches, the need for an intimate discipleship group has either been warped into a function to raise money or been abandoned altogether. What is worse, some of our clergy have created torturous explanations as to why their “cell groups” or “discipling teams” are different from the Wesleyan class system handed down to us from Richard Allen.

The terms “church family” and “pastor” have taken on new meanings over the last 12 months. Well-pastored congregations with strong networks independent of the pulpit have not only survived but thrived over the last few months. Places where the only draw was a Sunday morning worship have suffered because on Sunday morning, people can be everywhere—literally. Into this mix, we add the people who have been able to connect with congregations because of the ease of access to the worship service. This applies, for example, to people with occupations who prohibit them from attending normal church services and our sick and shut-in members.

My friend told me about members who had moved away to work but re-engaged with the local church they pastored and have become active and contributing members. In my personal life, I have been able to visit my home church of St. John, ...From Lt. Chaplain Autumn p25 that

she didn’t feel directly passionate about the prospect of preaching, she found a love for counseling and ministry in other ways—by being a chaplain.

The AME Church is not known for its inclusion of women clergy. According to the 2017 General Board Recommendation, 76 percent of “#1 churches” within the presiding elder districts have male clergy. “We hardly have any females that are first church pastors,” Wilson said, referring to the premiere churches. “We’re more educated. They should be in positions of power but it doesn’t always happen because of some peoples’ points of view,” she explained.

Wilson has even received criticism from her own family. “Initially my grandfather was not supportive of women pastors,” Wilson said. “It was certainly harder.

I had mentors that were supportive of me but I was the one who had to handle it,” she added.

Today, more females are entering the armed forces.

According to Service Women’s Action Network in 2019, there are about 757,000 female veterans, 20 percent of all veterans. Of those women, 20% were black. “It’s better now because if you look at the demographics of people in the military, women are making up a great percentage of the armed forces,” Wilson said.

Before her current chaplaincy role, Wilson served as Battalion Chaplain at the United States Naval Academy from 2015 to 2018. In 2013, she was Command Chaplain aboard the USS Shiloh in Yokosuka, Japan.

Nashville, much more frequently.

Yet, while the ease of accessibility has allowed for increased digital evangelism, paraphrasing former director of Evangelism Dr. George Champion: “How do we keep them once we get them?” While having large numbers of views and offerings via Givelify and CashApp are important measures, the mission of the church only begins after a person professes faith in Jesus Christ.

I asked my friend, “Are these new members in a membership class? When and how will JOHN THOMAS III you baptize them?” My friend looked at me 21ST Editor of The Christian Recorder thoughtfully and said, “You know, we’re still exploring what to do next.”

Being a Christian goes beyond watching a program on Sunday morning, filling out a form, and sending in an electronic gift. The virtual world offers up vast possibilities but we must ground our outreach in our theology and polity.

We can find solutions to the adjustments needed for digital discipleship. For example, my friend later told me that they had named a virtual class leader and baptisms would occur once social distancing restrictions were lifted since the new members lived locally. Communion is not an issue now but what do we do after the pandemic? Will churches mail consecrated elements for persons who are members two states away to take in their homes? What about involvement in the local church? Will these virtual members be able to participate in church conferences, board meetings, and other activities of the local congregation? These are necessary and exciting questions to answer and we must find the answers because now that the floodgates of digital discipleship have been opened, we must learn to navigate these waters.

I found these links particularly helpful when thinking about this editorial: https://karlvaters.com/will-the-congregation-come-back, https://sojo.net/articles/10-ways-do-online-church-without-losing-community, and https://churchleaders.com/pastors/pastor-articles/317950-digital-internetchurch-really-church-thom-rainer.html (pre-pandemic). ❏ ❏ ❏

Chaplains often work with people who don’t match their demographics, including their own faith. Wilson works with a wide range of sailors in need of guidance in spiritual, mental, and emotional health. “I am black and I am female and I am Christian,” Wilson said. “I serve a lot of people that don’t look like me. I am not just a representation of what I stand for but also for people that don’t look like me,” she continued.

Wilson didn’t originally plan to be a pastor.

She originally wanted to do work as a counselor so working as a chaplain allowed her to combine both her love for God and her love for people. Now, she likes to spend her time walking with clients and meeting them where they are, whether that be in their individual rooms or in the field working. “Most of my time is spent out of my office, my people are there for a mission. I have to go into their workspaces and be where they are,” Wilson said.

Due to COVID-19, though, Wilson’s roles have shifted to be partially virtual. This has been particularly difficult considering she is most at home in her position when she gets to leave her office and go out to where the military personnel are doing their jobs. “I can’t sit at my desk and wait for them to come to my office,” Wilson said. Adding, “I go to them and I spend my day with them so they can know that even though this sucks, I’m right here with them.”

While many in the armed forces are experiencing the effects of COVID-19 at work, they are also face-to-

face with spiritual and mental challenges brought on by the civil unrest from the past several months, and in particular, the killing of George Floyd and others like him. Wilson has been a source of emotional and educational support for white and black sailors looking to further understand and process the unrest and racial reconciliation. “With the current civil unrest that everyone is experiencing, I thought I would see an increase in black sailors,” Wilson said, regarding an increase in clients coming to see her over the course of 2020. “It has been mainly other ethnicities because they feel uncomfortable to see the black sailors struggle,” she posited.

Though Wilson has been forced to hold some sessions virtually, she is slowly easing back into seeing clients in her office at a safe distance and wearing masks. “I am not a phone person,” Wilson said.

“COVID has really stopped me in my tracks,” she commented.

Wilson’s primary goal is to bring each member of the armed forces that she, directly and indirectly, works with closer to a sense of inner peace with their spiritual and mental health. “We take care of the whole person,” Wilson said.

Mattie Townson is an editorial intern for Religion Unplugged and a journalism student at The King’s College in New York City. She is the managing editor for her school’s newsmagazine, The Empire State Tribune Magazine.