THE ROLE AND IMPACT OF THE CARIBBEAN FRONT ROOM
HAILING ICONIC BLACK CHURCHES MAKING A DIFFERENCE
RACISM, DIVERSITY AND INCLUSION IN THE CHURCH
HOW A CHURCH TRANSFORMED LIVES THROUGH ADOPTION
WHY IT'S IMPORTANT TO TAKE TIME OUT AND REST MODERN PARENTING: STEPPING INTO NEW TERRITORY
In South Sudan, families like Mary’s face conflict, climate crises, and food shortages. But they are not alone.
Regular donations help run community programmes through local churches that equip people like Mary with the tools, skills, and hope needed for a brighter future.
Please
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Marcia Dixon MBE editor@keepthefaith.co.uk
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Dear Reader,
Welcome to the Black History Month (BHM) edition of Keep The Faith magazine. As always, we seek to inspire, encourage, motivate and uplift with our faith-based content.
One thing we all need to understand is that everyone we encounter on this journey called life – no matter their age, race or gender – is created in the image of God.
The fact that there are people in this world who experience discrimination should concern us all, especially as it was never God’s intention that people should be treated unjustly or suffer hardship because of their skin colour.
The book of Revelation makes us aware that we serve a God who celebrates diversity. In the numerous visions, the Apostle John recounts in Revelation 7:9-10: ‘After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!”’
In this BHM edition, our writers reflect on various aspects of African and Caribbean culture by celebrating our faith, Black preaching styles, and our churches. We also look back so we can understand the present.
We have also profiled well-known artists Roger Samuels, Michelle John, and leading public servant, Dawn Carter-McDonald, the CEO of the London Borough of Hackney whose roots are steeped in the Church.
As you read this month’s Keep The Faith, be inspired, and don’t lose sight of the fact that all of humanity is precious in God’s sight because we are created in His glorious image.
Happy reading.
Marcia Dixon MBE Editor
To discuss how Keep The Faith could work with you, request a media pack or book an advert, please call 020 3868 0664 or email advertising@keepthefaith.co.uk
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The 1500-seater New Testament Church of God in Handsworth was filled to capacity with people from across the UK who attended the funeral of Rev Phillip Turner, a beloved Assistant Pastor of NTCG The Rock in Birmingham.
Pastor Phill, as he is affectionately known, served the church in several roles. Born on 30 June 1981, to Christian parents, Pastor Phill grew up alongside his four siblings in Birmingham. The whole family attended NTCG The Rock and lived a life of faith and service.
A Christian since childhood, Pastor Phill ran the church’s youth club for 10 years alongside his brother, Nathan – also a pastor.
He served as a local youth director, music director, and deacon, before being appointed as assistant pastor, a role he served in for 19 months before his untimely death. Pastor Phill was a valued member of the Church and Pastors’ Council, on which he sat for 10 years.
Pastor Phill’s death, on 3 August 2024, was announced on social media and, as news spread, hundreds of people paid tribute to his life and faith, as well as showing love and support to his family.
His brother, Pastor Nathan, leader of NTCG Muntz Street, shared: “Phill was a caring person, and gave his heart to people. Since his passing, I have heard so many stories of how he helped people in a calm manner. He went the extra mile in order to serve well. He was a gentle giant.”
This is the second bereavement the Turner family have experienced in recent months. Their younger sister Anthea died last year. Through it all, the family are holding onto their faith. Pastor Nathan explained: “We’ve had immense support from the church and, along with our faith in God, it’s helping us to get through.”
Pastor Phill Turner is survived by his wife Devene, their two children, his parents, three siblings, and his extended family.
Millicent Grant KC (Hon), Chair of the Knights Youth Centre in Clapham Park, south London, has made history by becoming the first Black person to be appointed as High Sheriff of Greater London.
This role, an unpaid, ceremonial one, is appointed by King Charles III on the recommendation of the Privy Council. Its roots go back centuries – even before the time of the Norman Conquest in 1066.
Millicent, the daughter of Jamaicans who migrated to Britain in the 1950s, admits she could have achieved better at school but, after leaving, was still able to qualify as a Chartered Legal Executive lawyer. This award-winning professional was appointed Queen’s Counsel in 2020.
Her role will entail visiting the justice system – that includes prisons, the courts, and charities that work with offenders. During her year-long tenure as High Sheriff, Millicent can choose a theme to promote, and she has chosen to promote young people – inclusion and social mobility – which reflects her interests and life experience.
Commenting on her appointment, Millicent, who has been a Christian since her teens, stated: “I am pleased to be the first Black person, a woman, to be appointed as High Sheriff of Greater London. I hope it will help to break barriers, raise aspirations, and change perceptions.”
If you are aged 18-35, are passionate about Christian unity, and love to travel and meet new people, you should apply for The Bill Snelson Young Ecumenists Fund.
Set up by Churches Together in England (CTE), this new fund aims to give young Christian leaders the opportunity to experience ecumenism (churches of different traditions working together) abroad.
This experience can be study, pilgrimage, volunteering, or any activity that promotes church unity.
The Fund was set up in memory of Bill Snelson who was the General Secretary of CTE from 1997 to 2008. The current General Secretary, Bishop Mike Royal, is passionate about the project. “At CTE we’re committed to supporting young Christians to enrich their faith lives by encountering people from other traditions. The Snelson Fund is putting our money where our mouth is!”
In the pilot phase of the Fund, grant recipients have travelled to Japan, South Korea and Egypt, as well as across Europe and Scotland.
Fund applicants need to be between 18 and 35 and from one of CTE’s Member Churches. So far, successful applications have been received from Baptists, Pentecostals, Methodists, Lutherans, Catholics, Anglicans, and Free Church members.
CTE’s work with young ecumenists is co-ordinated by millennial leader Min Shermara Fletcher-Hoyte. She said: “Ecumenism is not something to do when you’re retired. Young Christian adults are not just the leaders of tomorrow; they are often the leaders of today and bring great energy to revitalise the Church.”
The current round of applications is open until 31 October 2024. The Fund will then open again in Spring 2025. To find out more about the Snelson Fund and how to apply, visit: cte.org.uk/snelsonfund.
ChurchGOers, a pioneering faith platform, recently launched a Digital Academy (DA) that aims to equip churches with the tools they need to carry out ministry on digital platforms.
The DA marks a significant step towards implementing the vision outlined in the National Church Leaders Forum (NCLF) Manifesto for Action published in 2023.
The Manifesto identifed 11 core areas for churches to address, which included digital ministry. The ChurchGOers DA provides tools and resources designed to equip churches to thrive in the digital age.
Resources in the DA include in-church
courses; training and mentorship in digital technology; online evangelism; and entrepreneurship; a faith network that connects Christians via chats, polls and messages on a national scale; and a directory of church services that connects churches and their community projects with their constituencies.
Commenting on the work of ChurchGOers, Bishop Dr Joe Aldred stated: “We believe that digital ministry is no longer an option but a necessity in hybrid churches. ChurchGOers was commissioned to empower our church leaders to embrace technology and grow their congregations and communities.”
Paul Johnson, Founder of ChurchGOers, believes the DA has a key part to play in educating the Church about the importance of utilising the digital space. He stated: “Our platform is at the forefront of the Church’s digital evolution. By empowering leaders to embrace technology, we’re fostering deeper connections and building stronger communities.”
Visit https://churchgoers.app for more details.
Christians from around the world are invited to be a part of Gather25, an event that will connect believers around the world in every time zone.
For 25 hours, Christians from every denomination will gather in homes, churches and stadiums across the world for worship, prayer, repentance and commissioning. Each continent will host one of the seven core sessions of the 25-hour programme.
This groundbreaking initiative will start in the United States at 1am UTC on Saturday 1st March 2025, and end in Peru at 2am UTC, Sunday 2nd March 2025.
During Gather25, Christians will hear stories and testimonies of how God is moving throughout the world, and be encouraged to
reach the 5.5 billion people on earth who don’t yet know Jesus.
For the past few months, Gather25 has been rallying support from church leaders from all six continents, with summits held in Peru, New Zealand, Singapore, Rwanda, Romania and North America.
Anyone can be a part of Gather25 and people are encouraged to be part of Gather Groups. Organised by local individuals or churches, these Groups will give people the opportunity for communities to experience Gather25 together in person, whether in church buildings, living rooms, stadiums or community spaces.
Founder and Visionary of Gather25, Jennie Allen, says: “It won’t be a gathering of the global Church without you. We are inviting you to bravely step out and invite your church, neighbours and community to experience Gather25 together in your place. For 25 hours, we will pray, worship, and dream about how God wants to use each of us to reach the world. We’ll provide everything you need; we just need your Yes!”
Visit www.gather25.com
There are numerous videos circulating on social media of award-winning superstar footballer Raheem Sterling MBE getting baptised in a church in Jamaica.
The popular sportsman is on loan to Arsenal from Chelsea for the 2024/2025 season.
During a testimony, where he shared his reasons for getting baptised to the congregation, Raheem stated: “I’ve always had a dream to get my mum and my family out of a certain predicament, and I always chased that dream. But along the line, like anything, you’re creating habits, you’re creating an ego, chasing what I believe I wanted, which is not really what I wanted.”
He continued: “As I’m growing, I’m maturing. I could see I was chasing my ego. I was seeing that what I was chasing was really not for me. I was going into different environments, shoots, I was going to certain places and doing certain things and I’m coming to the realisation that I don’t believe this is what I want. I don’t believe this is who I truly am.”
People have responded positively to his conversion.
One TikToker wrote: ‘Welcome to the body of Christ. May you continue to be a superb role model for all the younger generation.’
And on Facebook one fan commented: ‘So proud of Raheem Sterling, my all-time favourite footballer. Now even more so.’
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Juliet Fletcher spoke to Voice UK finalist and in-demand backing singer Michelle John, who has paid homage to her church roots by releasing her debut gospel album, God Is
Michelle John is one the most distinctive singers in British Gospel. However, her voice and face are mostly known through various performances for live TV, radio, and recordings behind some of the most well-known artists of our day. Additionally, she has sung for our late Queen Elizabeth at the Palace, and sang at the White House during the tenure of former US President Obama. Now her musical journey has brought her full circle back to church where she first honed her vocal skills.
I first met Michelle John as a young teenager in New Testament Assembly (NTA) East Dulwich. My cousins – Bernadette Christie, Pauline Linton – and I were booked to do a skit, as part of an evangelistic drama group called Fisher Folk, a very brief, somewhat forgotten phase of my life! Before arriving, Pauline, who had visited the church previously, excitedly told me: “Juliet, I’ve found you a singing sensation. You’re not going to believe the vocal range of this young girl. Stardom awaits!” And Pauline was right. Michelle’s talent completely enthralled me. Tragically, my cousin passed away years ago, but I know she would have been overjoyed to see that her instincts about Michelle were spot on.
I hadn’t seen Michelle perform solo for over 25 years until recently, so before my interview and the live launch of her new album, God Is, last month, I read news stories about her, especially those about her achievements as a finalist on BBC’s The Voice UK in 2017. I was intrigued by the journey from her early years to where she is now, particularly her incredible singing career, which, as I would learn, has not been an easy process at all.
MICHELLE JOHN (MJ): I’m my mum’s first child and, from a young age, you couldn’t avoid noticing that while my brothers and sisters are dark-skinned, I am comparatively white. In church circles, people would refer to me as “the white girl that can sing”. I used to hate being called that; I felt like the odd one out. No one else in the church was as ‘white’ as me. It made me stand out in a way I didn’t want to. My family, particularly my mum, never made me feel ostracised, but I still knew I was different. And then there was the era I grew up in – the 70s.
JULIET FLETCHER (JF): I can understand, to some degree. My cousins, born around the same time, were often called ‘half-caste’, which was – and still is – a derogatory term. MJ: Yes, I am mixed-race. I grew up in a single-parent family on a council estate in Peckham, south London. Church was my refuge, the place I loved most because of the singing. I knew I had been given a gift, but I had no idea how much it would expand my life. When BBC Songs of Praise came to NTA Beechcroft Road, it was a groundbreaking moment for me as the choir’s lead singer. After the programme aired, an independent producer sought me out to sing on a pop recording.
JF: I remember referring you to Bazil Meade to join LCGC (London Community Gospel Choir). We talked in the back room at NTA East Dulwich. I felt so sure of your talent. MJ: Joining LCGC was an incredible experience for me. I’ll always be grateful to Bazil Meade and the choir, but my roots in NTA laid the foundation for everything.
JF: Your new album is all about returning to your roots. What has it been like coming back?
MJ: I honestly never thought it would happen. Losing touch with my church home felt like the worst thing that had ever happened to me. NTA was where I found faith and salvation in Jesus. I was 10 years old when the NTA National Choir, led by Dorrett Burke, sang ‘God Is’, with Marjorie Barrow leading. Her performance pierced through me, and I knew I had to give my life to Jesus. That song changed me forever. Even though life led me in different directions, I always knew God was with me.
JF: That reminds me of Psalm 139, which asks, ‘Where can I go from Your Spirit?’ It’s clear you’ve always felt God’s presence. MJ: Absolutely. Even during difficult times, God guided me back. Eric Clapton, one of the most famous British rock/blues musicians, has sold over 75 million albums worldwide, and for 15 years, I toured with him. I also worked with Annie Lennox, known for the hit song ‘Sweet Dreams’ with the Eurythmics. Both Eric and Annie were incredibly supportive when I finally decided to join BBC’s The Voice UK, after being asked for three years. They encouraged
me to take the spotlight. Will.i.am was the perfect vocal mentor. He helped boost my confidence by telling me my voice was enough, without needing elaborate staging. Publicly comparing my voice to Whitney Houston and Mariah Carey was a huge compliment and a professional milestone.
JF: Why did it take so long to produce your first gospel album?
MJ: I’ve been asked that a lot. Honestly, it was fear – fear of rejection by the church. When I first started working in the music industry, many of us felt abandoned by our church leaders. We were stepping into ‘the world’, and that association led to a lot of criticism. I felt like there was no room for me to return. But in recent years, I’ve felt a strong pull from the Holy Spirit, and to my surprise, my church welcomed me back with open arms. Things have changed. Today’s generation seems more supported by church leaders than we were.
JF: You’ve chosen 14 tracks for this album. How did you decide which songs to include?
MJ: It was such a fun process! I drew from a rich well of songs I grew up with, like the hymns ‘My Faith Looks Up to Thee’ and ‘Trust and Obey I added my twist to give them that British soul/funk feel from the ’80s and ’90s. Then there are gospel concert classics, like ‘Be Grateful’, ‘I Go to the Rock’, and ‘God Is’.
JF: Your interpretation of Edwin Hawkins’ ‘What Shall I Do?’ is incredible. Your versions of ‘I’m Running for My Life’ and ‘When the Saints Go Marching In’ are also fantastic. It feels like there’s something for everyone. MJ: I was so blessed to work with top musicians, many of whom grew up in the church. Freddie Thompson, the original bassist from People Get Ready, was pivotal to the project. And I got to nurture a new generation
of producers, like Shaun Lewis and Stefan Brown, my drummer for over a decade.
JF: Can you describe some of the challenges you faced on your journey?
MJ: The ’80s and ’90s were a tough time for us as the pioneering generation. When our music hit the scene, it was unprecedented. I remember when Roots first aired on TV – every Black family in Britain was watching. Then, when People Get Ready, hosted by John Francis and Juliet Coley, came on TV, it was monumental. We had never seen ourselves represented like that. But by the mid-90s, things started to slow down. Concerts dried up, and many of us felt abandoned by our churches. Session work in the music industry was plentiful, but church leaders weren’t there to support us.
JF: I remember that time well.
MJ: Exactly. We felt cast out by the church for working in secular environments, but we had to make a living. Record companies wanted our talent, but our churches weren’t set up to employ us as musicians. I went through personal challenges too. I had my son during a time of domestic abuse, and I had to choose survival. Despite the struggles, God was always there.
JF: And this album – available on vinyl, CD as well as streaming is a joy. Somehow, I feel God Is demonstrates what we would have sounded like, if all our artists had started making albums from the 1990s. I, for one, am so glad you have made this step and that it’s the first of more to come!
Africa's rich and vibrant music scene is finally getting the global recognition it rightfully deserves. Often referred to as the “sleeping giant”, Africa boasts not only abundant natural resources and the world's youngest population, but also a rich and diverse musical heritage.
The meteoric rise in streaming numbers of African music, particularly afrobeat, has not gone unnoticed, as 2024 saw the Recording Academy (organisers of the Grammy Awards) create a dedicated category – Best African Music Performance. Another popular musical genre originating from the motherland is African gospel. A wave of African gospel artists, including Nathaniel Bassey, Joe Mettle,
Sinach, Dunsin Oyekan, Sunmisola Agbebi, and Mercy Chinwo, has taken the Western music scene by storm.
To celebrate Black History Month, Akosua DF caught up with Joe Mettle and Sunmisola Agbebi to discuss their journey and the rising popularity of African gospel music in the West.
AKOSUA DF (ADF): Tell us a bit about yourself, Joe.
JOE METTLE (JM): My full name is Joseph Oscar Mettle, and I'm a Ghanaian-born recording artist and musician. Although my professional background is in marketing, God had other plans and led me into music.
ADF: How would you describe yourself, Sunmisola?
SUNMISOLA AGBEBI (SA): Passionate, lover of God, and lover of people.
ADF: You were crowned Artist of the Year at the 2017 VGMA awards (Ghanaian equivalent of the Grammys). You were the first Ghanaian gospel artist to win that award, and, I daresay, your win ruffled a few feathers. Your song ‘Bo Noo Nii’ blew up that year, catapulting you to global stardom. Have you ever felt the pressure to replicate its success?
JM: Great question, but honestly the answer is no. It’s not about showcasing my abilities or accomplishments; it’s about giving God the glory for what He’s given me. I’m more focused on what He has in store for the future than trying to prove myself. While I’m thankful for the opportunities ‘Bo Noo Nii’ has provided, I’m also excited to see how God is working through my newer songs, like ‘Kadosh’ and ‘Give Me Oil’.
ADF: Most of us discovered you a few years ago via your viral worship sessions with Yinka Okeleye. How did you get started in music?
SA: I began singing in my grandparent’s church at the tender age of six. I joined the children’s choir and, believe it or not, even played the drums [laughs]. My mother eventually became my choir director, and I continued to serve as both a singer and drummer. Years later, I participated in ‘Soundcheck Africa’, a reality show style music competition organised by Dr. Tim Godfrey. I came second and met the incredible minister Onos Ariyo. I joined her team and served under her leadership for about four years. In 2021, God released me to start my own ministry after the painful loss of a friend. My relationship with the Lord deepened after that loss as He started to reveal more of Himself to me. The rest, as they say, is history.
ADF: When did you sense a shift and recognise that you had a divine assignment from God rather than just an incredible gift?
SA: I’ll say in 2021. My life took a drastic turn following the loss of my friend. I went through a wilderness experience, a season of solitude, and deep devotion to the Lord. During this time, I experienced the Father’s love and sensed He had a greater plan for my life. I took time to seek Him and knew from then that my ministry wasn't just a gift but a divine assignment. Abba Father led me through the pain and gave me beauty for my ashes. From then, I noticed a greater depth and weight to my worship.
ADF: What a testimony. We thank God for carrying you through that season. So, I want to talk about the African gospel music industry because it’s exploding. African gospel music has become a globally recognised genre, and its popularity has skyrocketed in recent years. What do you sense God is doing in this dispensation?
JM: I truly believe in times and seasons, and sense that it’s Africa’s set time to be salt and light to the world. We are that city on the hill which cannot be hidden. Our light is to shine so that men see our good works and ultimately glorify our Father in heaven.
SA: Yes... honestly, I am super-duper excited at what God is doing through and with Africa. I truly believe that a generation is rising in Africa, a generation that will not compromise their faith. They will boldly proclaim the unadulterated Gospel of Jesus Christ without shame. I am grateful for the light God has shone on the continent, and sense that He is bringing forth hidden leaders. Like Elijah, who lamented being the only one who hadn’t bowed to Baal,
God reminded him of the 7,000 prophets who had remained faithful. Similarly, I believe God is raising up a remnant from Africa and amplifying their voices globally. As I travel for ministry, I witness the impact of African gospel music, and you know something, it’s not just our music and sound, our African preachers are also being used powerfully all over the world. I sense a mighty move of the Spirit, with God using Africa to catalyse a significant shift.
ADF: Ditto. Joe, let’s talk about your latest body of work, Songs of the Spirit.
JM: Songs of the Spirit is a collection of worship songs birthed out of a desire to inspire prayer and deepen every listener’s connection with God. In 1 Corinthians 14:15, Paul writes: ‘... I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding...’ We are living in very interesting times and Christians need to persevere in prayer. Hopefully, Songs of the Spirit will be the soundtrack to personal and corporate prayers across the world. The lead single, ‘Give Me Oil’, has already gained popularity so I’m excited to see how God will use this project to draw people closer to Him.
ADF: So, we know God hijacked your marketing career [laughs]! Sorry but not sorry [laughs]. If you weren’t doing music, what career would you have pursued?
JM: Yes, thank God for the segue into music [chuckles]! I studied draughtsmanship so would likely have become an architect or stayed in the marketing field.
ADF: If you could collaborate with any two artists, who would they be?
SA: Ooh, I’ll say Cece Winans... She is someone I’ve always looked up to, she’s just different. And then Pastor Nathaniel Bassey... He is a man after God’s heart – humility personified. He’s a diligent man. I believe there is something in both of their lives that I covet – humility and consistency. God gives grace to the humble and I pray that my heart posture always reflects that.
ADF: So, what’s next for you, Sunmisola?
SA: Ultimately, it’s all about Abba’s will. I have a few projects scheduled for release this year and then, in 2025, we'll be hosting a gathering called ‘As it is in Heaven’. The theme, given by God, is intercession – individuals seeking to lay down their burdens and encounter God afresh will gather to seek His face. We're also planning several campus tours in 2025 and are just trusting God to perfect His will regarding the ministry.
Follow Sunmisola on Instagram @sunmisola_agbebi
Visit Joe’s website at www.joemettlemusic.com
Roger Samuels is considered one of the UK’s leading gospel singers and is renowned for his powerful soulful voice. It’s a voice that has taken him all over the world and even won him a place on leading TV singing competition The Voice UK. After many years of wowing audiences through concert appearances and leading worship at events, Roger is gearing up for the release of his debut album, You Will Rise, which was recorded live at Elim Pentecostal Church in Wimbledon, south London. Roger spoke with Lawrencia Nelson about his faith, his album, and his approach to life and ministry.
LAWRENCIA NELSON (LN): Firstly, big congratulations on reaching No 2 in the UK Christian chart in the contemporary gospel category with your single ‘You Will Rise’. What an achievement! How do you feel about it?
ROGER SAMUELS (RG): It’s a great feeling to know that your music is being listened to after being away for a long time. I’d like to thank the AStepFwd team for their continued support in raising awareness of Christian music here in the UK.
Recently I’ve been working very closely with Samuel Facey and Dave Prince, who are behind UK gospel label Frontroom Records. They are visionaries and, through our relationship, they've created a platform for me to produce, record and present new music.
LN: You have been blessed with a mind-blowing gift – your voice – which can be described as ‘anointed’. How did you find your calling?
RG: I’m deeply honoured if viewed this way, as it’s the anointing that breaks and changes things, not me. My dad was a pastor of a church in Brixton and was due to hold a ‘rally’ service to raise funds towards a building. At this point, he’d never heard me sing.
I said to my mum that I’d like to sing at this meeting, and could she persuade Dad to give me a chance and include me in the programme. And she did.
I’d always loved the version of ‘His Eye is on the Sparrow’ sung by Lauryn Hill in the movie Sister Act and decided to sing it. On the night of the rally, when my name was called I was extremely nervous. As I walked to the front, I could see the look on Dad’s face as if to say: “I hope this boy don’t play the fool...!” lol. I closed my eyes tightly and just sang from my heart. After I finished, what I remembered the most was everyone clapping, people shouting “Encore!” led by my dad who was doing all those things with a big smile on his face. I cherish that moment...
LN: Let’s go back. When did you first become a Christian?
RG: I was born and raised in south London, and being a young Black male was quite
challenging. I was always on the road, involved in sound systems, promoting reggae shows and other bits. As stated, my dad was a pastor, so I was familiar with church life and I attended on occasions.
When I entered my 20s, I became dissatisfied within myself – not really knowing or able to identify the reason why. I went to church one Sunday evening, sat at the back, quietly observing. Whilst the altar call was taking place, I sat reflecting on what had been said and felt compelled to go to the altar. Everything was a blur, but I felt myself crying and asking the Father to forgive my sins. From that moment I fell in love with Jesus..
LN: I personally love ‘You will Rise’. It encourages listeners to continue to stay hopeful during trials and tribulations. Anytime someone listens to your music, what do you want them to take away from it?
RG: Love, hope, faith, healing, victory, peace... and to picture the Cross.
LN: Back in 2019, you blew everyone away on The Voice UK. What made you go on the show and how did you find the experience?
RS: To be honest, I just wanted to raise awareness of gospel music in the first instance and challenge myself to do something outside my comfort zone. The experience was great! I was surrounded and mentored by musical legends, and the preparation – dealing with the pressure to perform; understanding musical compositions; being able to take and retain information – was an invaluable experience. The opportunity to participate showed me I had a talent and there was potential for a career in music.
LN: You received a standing ovation from legends Tom Jones and Jennifer Hudson
whilst performing ‘Footprints in the Sand’. What a surreal moment! What did your family think of your success?
RS: I love my family; they mean everything to me. My kids especially had never heard me sing to that level, and to do it on national television for them was overwhelming. They were very proud of me, as I am of them. When it comes to children, you hope these experiences will inspire them to want to achieve and be determined to succeed in whatever they choose to do.
LN: Can you tell us a little bit about your album You Will Rise and the inspiration behind it?
RS: The album features songs written by friends from the US: Michael Bethany, The Shealys, and Jason Nicholson-Porter. I’m very excited about the project and hope it will speak to people – that’s really important to me. I also have to recognise Sam and Dave of Frontroom Records. Speaking with them over a period of time brought laughter, healing, a sense of purpose and direction. They helped me to let go of the past and supported me in believing again. In addition to our heavenly Father, I would say these guys are the inspiration behind the music. They are genuine people with big hearts.
LN: Was there ever a time that you wanted to give up? If yes, what kept you going?
RS: Yes, 2022/23 was extremely difficult for me and my family. I felt lost, had no confidence, was low in spirit, and singing was the furthest from my mind. My wife knows me very well, and one day she asked me: “Roger, why don’t you just sing?” On Sunday 23 July 2023, Sam Facey asked me to come and be part of the Foreign Praise team hosting a Worship night at NTCG West Croydon. On this day in particular
I was broken and at my lowest point. I didn’t want to let him down, so I literally forced myself to go.
With the help of Jason, Marcia and Carol, I sang a song called ‘Before the Lord we come to bow’. As I was singing, it felt like the Holy Spirit was singing with and for me. His presence was in the room. I began to worship, forgetting about my circumstances, recognising God’s majesty. Bishop Haye specially prayed for me. I’m happy to say God has turned things around in my favour. Praise the Father, He kept me.
LN: Who has been the biggest inspiration in your life so far?
RS: My wife, Kereece. I LOVE her!!
LN: What advice would you give to a Christian entering the music industry?
RG: My advice is just simple and consists of the following things:
• Just be a Christian
• Love the Lord with your whole heart
• Remain humble
• Practise
• Know the music business
• Work hard in the right areas
• Cover your ministry with intense prayer and see what the Lord will do
LN: Lastly, what Scripture do you live by?
RG: Psalm 27:1 which states: ‘The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?’
LAWRENCIA NELSON
Roy Francis explores how Britain has been irrevocably impacted by Black people, which he chronicles in his forthcoming book
One of the good things about Black History Month is that it provides an opportunity to reflect, learn and celebrate aspects of Black history that might otherwise go unnoticed and unrecognised.
The term ‘Black history’ can seem vague, even nebulous – what exactly does it mean or encompass? We might be more certain about Caribbean, African or British history, or even the history of anything from animals to minerals. But when it comes to Black history, we are often less clear. Despite its shortcomings, however, Black History Month serves as an important reminder, prompting us to reflect on a history that has often been overlooked, denied, and today is being rewritten by a new generation of historians, many of whom are Black. Their take on the history we know and have been taught might be different, for as the saying goes, ‘History is written by the victors’.
In this vein, Britain is a country obsessed with history. It’s still unusual to see Black people depicted in any of the historical period dramas on television for example, as these shows often tend to portray a one-dimensional view of
Britain. This is despite the fact that Black people have been part of the country’s history for as long as anyone can remember. In his book, Staying Power: The History of Black People in Britain, Peter Fryer writes: ‘Africans were in Britain before the English.’ You wouldn’t think so, judging by any of the programmes regularly shown on British television. Historians like David Olusoga and others confirm Fryer’s claim, and their detailed research paints a reassuring picture of Black people in Britain long before many people realised – or what we’ve been taught in school.
In many of its glory years, Black people lived in Britain, so much so, that in 1590 for example, Queen Elizabeth I issued a proclamation expelling ‘blackamoors’ (the name given to Black people) out of the country. But watching any Tudor portrayal on television, you’d be mistaken for thinking Tudor England was all white.
The same is true of the 18th century, when ‘20,000 negro servants lived in London’, as reported in Gentleman’s Magazine. They had been brought to the UK by plantation owners returning from the West Indies. They worked
in England as household slaves, cooks, maids, and occasionally as pages. When they outlived their usefulness, they were discarded and could be found in the London’s East End, where they lived among the poor, eking out a living as best they could. Others were brought to England as a reward for their services, during the American Civil War, and some, like Ignatius Sancho, a protégé of the Duke and Duchess of Montagu, and Olaudah Equiano, a slave to a British naval officer, managed to gain their freedom. But they were the exception, with the rest living all their lives as slaves in England, and therefore remaining the property of their owners.
Much nearer our time and during the First and Second World Wars, Black people were again in Britain – this time, doing their bit for ‘King and Country.’ Most people forget that Germany and its allies declared war, not only on Britain, but also on the Empire, leading to more than three million soldiers and labourers responding to the call. The Second World War was no different, with Britain’s fighting force swollen by over 500,000 people from the Empire and Commonwealth. Still, you wouldn’t think so watching the annual memorial services at the Cenotaph in London, where only a sprinkling of Black soldiers are on parade, and with hardly any national recognition of their role in the two Great Wars of the 20th century.
When the Windrush Generation arrived from 1948 onwards, there was hope that things might improve, as the physical presence of thousands of Caribbeans became hard to ignore. However, little was known about them, and what was publicly acknowledged was
often negative. They were seen primarily as ‘immigrants’ or, at best, workers, and although they came with their own history, culture and traditions, these were not considered important and worthy enough for attention. This alone is reason enough to have a Black History Month – to set the record straight; to learn this vital aspect of British history; and to ensure we do not repeat the mistakes of the past or lose sight of our future by forgetting our past.
It was for these reasons that, three years ago, I embarked on a task I felt unqualified for. However, with a training in politics, a deep fascination with history, and a front-row seat to the development of Black Pentecostal worship in Britain, I set out to tell the story of gospel music in the UK and how West Indian church music, fused with Black American gospel, created a distinctive British gospel sound. Today, this sound is regularly heard in churches, concert halls, cathedrals, on the radio, on television, and even in royal palaces.
With the success of my first book, I wrote a second – this time specifically looking at Christians from the Windrush Generation, examining their experiences in Britain, and showing how those who were Pentecostals, driven by an unshakeable faith and determination, established their homes and churches. Today, their churches are the centre of their community, support networks, and cultural and spiritual reservoirs from which they draw their strength.
The third book in this trilogy, Windrush: 7 Events that Changed Britain, draws on the themes of the two earlier books and examines several pivotal moments in this remarkable story.
For example, today, discrimination based on race, gender, ethnicity, and sexuality is deemed unacceptable and legally prohibited. It has been a long and arduous road to arrive at this position, and it is one of the successes of Caribbeans in Britain, where unlike in the past, when anyone in Britain could racially discriminate with impunity, such behaviour today is outlawed. It took years of petitioning, demonstrating, lobbying, and protesting to bring about this change, and many notable West Indians, such as Harold Moody, Sir Learie Constantine, and Claudia Jones, played a crucial role in this process. Although they are largely forgotten today, their efforts were instrumental in establishing the laws that now make it illegal to racially discriminate in Britain.
The history of the Notting Hill Carnival shares a similar origin and is a resounding success today. Carnival originated in Trinidad during the 18th century and emerged as a form of rebellion among the enslaved, who were barred from the masquerade balls and celebrations held by their masters at the end of the sugar cane season, when the crops were burned in preparation for the next harvest. The enslaved responded by forming their own masquerade celebrations, which served a dual purpose. They were both subtle acts of mockery and ingenious expressions of resistance, and when they extended this to their music, particularly calypso, it was a powerful tool to convey messages and to mock their masters through their songs.
The Notting Hill Carnival also emerged from a spirit of resistance and defiance. Led by Trinidadian activist Claudia Jones, and drawing on her heritage, she, organised the first Carnival London’s St Pancras Town Hall in 1959. It was in response to the brutal killing by white thugs of Kelso Cochrane, a young Antiguan – a defiant stance against the intimidation of Black people in Britain, and a celebration of West Indian culture.
Today, the Notting Hill Carnival is a well-established event held over the August
Bank Holiday weekend in Britain. It stands as one of the lasting legacies of the Windrush generation, attracting over two million visitors each year, including thousands of international tourists who come to celebrate Caribbean culture. Second in size only to Rio de Janeiro’s Carnival, Notting Hill Carnival significantly contributes to London’s economy, generating £93 million and supporting over 3,000 full-time jobs. Those attending over the three days, spend over £45 million.
These three events – and the others in my forthcoming book – are deeply personal, reflecting not just the history of Britain, but my own history as well. Through these seven stories, I have not only narrated significant moments in the history of Caribbean people in Britain, but have also woven in my personal experiences, providing a first-hand account of how these events unfolded and the impact they’ve had. I witnessed many of them, and they are significant to me because they reveal how Caribbeans played a crucial role in one of the most remarkable migration stories in modern history. Their journey to Britain didn’t just change this nation; it also transformed them, and in turn, shaped the fabric of what Britain is today. These stories remind us that history is not just a series of dates and events, but a living narrative – one that continues to evolve and, as new historians from the diaspora begin to debunk much of the history we’ve been told about ourselves, their account is a more balanced one, and one that is not just written by the victor.
Roy Francis’ book Windrush: 7 Events that Changed Britain is out soon.
ROY N FRANCIS
Former BBC TV producer, founder of Roy Francis Productions and author www.royfrancis.co.uk
Tony Fairweather writes about the role of the Front Room in the homes of the Windrush Generation and the importance of preserving our heritage
In homes across the UK, Caribbean and the diaspora, the ‘Caribbean Front Room’ of the Windrush Generation holds a special place. Often referred to as the formal living room, this space is far more than just a gathering area. It is a stage where family pride, collective cultural identity, and a deep sense of heritage converge.
These front rooms were often adorned with carefully curated items, like the glass fish, the Bluespot Gram (with the Jim Reeves LP), the plastic flowers, Axminster carpet, paraffin heater, and the plastic pineapple on the drinks bar, and served as a symbolic showcase of the family's achievements, history and aspirations. The Front Room was my parents’ – and many other families’ – pride and joy.
A Place of Prestige and Preservation
The Front Room in many Caribbean homes is not an everyday living space, but a room meticulously maintained for special occasions, reserved for important guests, or simply for display. Often off limits to children, this room remains in pristine condition, representing the family’s best self. Within the diaspora, the Front Room reflects not only family values but also a connection to homeland traditions.
A Reflection of Caribbean History
The concept of the Front Room is deeply tied to colonial history and the Caribbean’s diverse influences. European and African traditions have shaped the way this space is used and decorated. The practice of reserving a room for formal guests echoes European customs, but the personal touches – such as vibrant colours, handcrafted decorations, and ancestral portraits – reflect Caribbean ingenuity and the need to preserve our heritage in a new world.
In Caribbean diaspora communities, particularly those in post-World War II Britain, the Front Room became an important symbol of upward mobility and respectability. The Windrush generation, often facing racism and economic challenges, found solace in their front rooms. It was a safe place in the 1950/60s, when many pubs and clubs would not welcome Black people. This was the era of signs in the window publicly stating ‘NO BLACKS, NO IRISH, NO DOGS’. The Front Room acted as a physical manifestation of Caribbean dignity and success despite adversity.
For many, the Caribbean Front Room is a safe space of memory, where family gatherings for holidays, christenings, baptisms, prayer
meetings, weddings and even funerals take place. It’s where older generations pass on stories, values and memories to younger members of the family, while reading the Bible or drinking a Babycham, Guinness or rum. In this sense, the room functions as an archive – a living museum where history and identity are preserved.
Yet the Front Room is not just a space of reflection; it is also a space of aspiration. For many Caribbean families, both in the region and abroad, the items in the Front Room are symbols of hard-earned success.
The Front Room in Modern
Though the role of the Front Room has evolved over time, its significance remains. In today’s IKEA age, where open-plan living and minimalist décor trends are popular, the traditional Caribbean Front Room may seem like a relic of the past. However, for many, it still holds emotional and cultural importance. It serves as a reminder of the values of family, respect and tradition.
Younger generations may not maintain their front rooms in the same way as their parents or grandparents, but the essence of the space
continues. It remains a place where culture, identity, and history intersect – a sanctuary of pride and belonging.
Conclusion
The Caribbean Front Room is much more than a physical space; it is a cultural institution, a reflection of identity, and a bridge between past and future. As a symbol of resilience and achievement, it continues to play an important role in the lives of Caribbean people and the diaspora, standing as a testament to their enduring spirit and rich heritage. Whether in a small flat or a detached London home, the Front Room remains a cherished space, alive with memories, meaning and aspiration.
Please preserve the historical artefacts from your front room by contacting the Black Cultural Archives Brixton or The Windrush Collection who are keeping our heritage alive.
OLIVIA WILLIAMS
TONY FAIRWEATHER
Curator, author and founder of The Windrush Collection. Contact windrush1948@outlook.com
Founder of Scriptfit, a qualified health and fitness coach, personal trainer and public speaker. www.scriptfit.com
The Windrush Front Room Exhibition UK Tour takes place on the dates below:
27 September 2024 Christie’s of London
29 September 2024 Tooting Street Festival
1–4 October 2024 The Shakespeare, Bristol
9–10 October 2024 The Green Man, Euston London
23–24 October 2024
The Malt House, Birmingham
17 November 2024 The Windrush Concert Broadway Theatre, Catford London
Dionne Gravesande shines a spotlight on the fact that increasing numbers of young Black Christians are advocating for justice and societal transformation
In the dynamic landscape of the 21st century, young Black Christians across Britain and Africa are emerging as pivotal agents of change. Their disruptive thinking, much like the biblical prophets of old, challenges the status quo, advocating for justice, equality, and transformation within their communities and beyond. This new wave of activism, rooted deeply in their faith, reflects a profound commitment to the principles of justice and love, serving as a beacon of hope in a world rife with injustice and inequality.
From the days of the early church, Christianity has always had a profound relationship with justice. Jesus Christ Himself was a disruptor, challenging oppressive systems and advocating for the marginalised. Today, young Black Christians are drawing inspiration from this legacy, using their faith as both a shield and a sword in the fight for justice. They understand that to be a follower of Christ is to stand against injustice in all its forms.
In Britain, the legacy of Windrush and the subsequent generations of Black Britons have laid a foundation of resilience and resistance. Young Black Christians in Britain today are at the forefront of movements such as Black Lives Matter UK, using their platforms to address systemic racism, police brutality, and socioeconomic disparities. Their disruptive thinking is not just confined to the pulpit; it extends to the streets, social media, and political arenas.
One prominent example is the work of young activists within churches such as the New Testament Church of God and the Redeemed Christian Church of God, who are together taking action on climate justice. These young leaders are organising forums, workshops and protests to educate their communities and
advocate for policy changes. They are leveraging their faith to build bridges across different ethnic and religious groups, fostering unity and collective action against injustice.
Disruptive thinking is about pushing beyond the boundaries of what is comfortable and familiar. Young Black Christians in Britain and Africa are embodying this ethos, fearlessly advocating for a world where ‘justice rolls down like waters, and righteousness like an ever-flowing stream’. Their journey is a testament to the transformative power of faith in action, and their impact will resonate for generations to come.
Across Africa, young Christians are similarly engaged in battles for justice, often in contexts of political instability and economic hardship. Countries like Nigeria, South Africa, and Kenya are witnessing a new generation of faith-driven activists who are unafraid to speak truth to power. Their efforts are not only directed at overt political corruption but also at social injustices, such as gender inequality, human trafficking, and environmental degradation.
The digital age has provided young Black Christians with tools that previous generations could only dream of. Social media platforms are being used not only to spread the Gospel but also to mobilise support for social justice causes. Hashtags, online petitions, and virtual forums have become powerful means to amplify their voices and demands. This digital activism is a form of disruptive thinking that transcends borders, connecting young Black Christians across continents in their shared pursuit of justice. This path, however, is fraught with challenges. Young Black Christians often face backlash both from within and outside their communities. They are frequently accused of being too political or not spiritual enough, and they navigate the delicate balance of remaining true to their faith while engaging in socio-political activism. Yet, their resilience is unwavering. They draw strength from the biblical narrative of deliverance and liberation, seeing their struggle as a continuation of the divine mandate to ‘act justly, love mercy, and walk humbly with your God’ (Micah 6:8).
As we look to the future, the impact of young Black Christians campaigning for justice is poised to grow. Their disruptive thinking will continue to challenge and transform unjust systems. They are building a legacy that future generations will look back on with pride and gratitude. Their faith-driven activism is not just a fleeting trend, but a sustained movement, grounded in the timeless principles of justice, love and equality.
In celebration of Black History Month, Karen Allen states that today’s generation of Black youth are creating history now and shares why
Afew years ago, I did some research into the names given to different generations. People who were born between 1975–1980 fall into the category called Generation X, and are often referred to as the ‘middle child’ of generations. This is me!
Affectionately known as ‘Gen Xers’, it has been said that these people have a lot of influence on other generations, which makes them powerful. One of the most phenomenal things I discovered is that they also have the privilege of experiencing the best of both worlds. This generation are OLD ENOUGH to remember the wonderful things about the ‘old school’ or the ‘good ol’ days’, but they are also YOUNG ENOUGH to understand the meaning of OMG, LOL and BTW!!!
In my opinion this uniquely positions us, because although we don’t fit perfectly with either the ‘olders’ or the ‘youngers’, from God’s perspective we are PERFECTLY POSITIONED to bridge the gap between the two.
Recently, it was my privilege to attend a ground-breaking event called ZENITH. My second-born son, Anton-Jerrell aka King the Linguist, was inspired to host an event that would be a safe space for young creatives to openly and vulnerably share their creativity through poetry, spoken word, music and art. It was a phenomenally emotionally charged experience. As I listened to these excellent young people and observed their brilliance, my mind couldn’t help but think “This is next level Generation X!”
Let me explain...
In that moment I was immersed in a sea of creativity, drowning in emotions that were indescribable. It was beautifully overwhelming to see this generation, all of whom were young, gifted and Black, showcasing their unique gifts and talents with such courage and confidence. The hope that arose within me was almost explosive.
In a world where young people – especially young Black boys and girls – get so much negative press, it was breathtaking to witness a generation who are counteracting the culture against all odds. Adjectives all beginning with the prefix ‘EX’ began to flood my mind. These young people are EXceptional, EXtraordinary, EXcellent and EXemplary, hence my thought process about the next level Generation X!
Listening to young Black kings openly expressing their love for God, respect for Black women, forgiveness for absent fathers and understanding for abusive mothers, as well as watching young Black queens take us on an emotional journey through their painful process which led to the pursuit of their purpose, was a history-making moment in my opinion. Throughout history, Black kings and queens have been erased from the narrative to the point where many Black people have no idea of the rich heritage we possess. Slavery is highlighted whilst superiority is hidden. I believe the game has changed and this generation is ensuring that their voice is heard. Black history is being redefined and there are many lights shining in the darkness, no longer are scraps from the master’s table being accepted, but rather this ‘next level
Generation X’ are building tables for themselves, they are challenging the norm and changing the narrative.
In the UK, Black History is ‘celebrated’ for one month during the year. I use the word ‘celebrated’ loosely because, in actuality, Black history is mostly mentioned as part of a tick box to-do list. Black history has always been so much more than what can ever be covered in a few assemblies throughout October, and we have entered an era where the next generation are seeing to it that they are truly seen and celebrated.
At the ZENITH Experience I took a picture with three young Black queens who all currently attend Cambridge University. I was told their story briefly and deemed it a privilege to be in their presence. It was also important for me to capture their beauty and their brilliance in that moment. I needed my daughter to somehow see herself in them.
In a world covered by gross darkness, light is non-negotiable. In a world consumed by bad news, good news is a necessity. In a world convinced that anything goes, someone has to reset the standard. I believe this is part of the assignment given to the next level Generation X. The end of the thing is about to be so much better than the beginning – and it’s ridiculously EXCITING!
KAREN ALLEN
Minister, personal development coach, and activist, changing the narrative for young people and Black men www.karenallen.info
Rev David Shosanya writes why African and Caribbean Christians must be at the forefront of the fight against racism –even when allies of other cultures enter the fray
Recent riots following the murder of three children in Stockport has reinvigorated discussions about race in the UK. Those of us whose daily lives are centred around navigating the fault lines of Equality, Diversity, Inclusion & Belonging (EDI&B) are not surprised. To be Black and living in the United Kingdom is to exist in a contested space, where those who are perceived to be different are consistently required to assert what Stephen Biko, the South African freedom fighter, termed a “vision of their envisioned self”. This is against a backdrop of imposed identities – in short, a version of ourselves that is free from the pathology of historical and contemporary racism, rooted in an uncontested self-understanding.
However, despite assertions to the contrary, it sometimes feels like African and Caribbean communities are more overly dependent on white expressions of solidarity than is needed or healthy. The point should not be misunderstood. Solidarity across cultural groups that stand in opposition to racism should be celebrated wherever it is achieved. However, achieving solidarity should not displace the centre of gravity for agency from within African and Caribbean communities.
The fundamental importance of selfdetermination requires African and Caribbean communities to be discerning when evaluating actions that appear to be acts of solidarity, but may not be to the extent that we perceive them to be. We should remember that, following the murder of George Floyd, global protests took place to denounce racism. Hundreds of thousands of protesters gathered to say racism must stop. Similar crowds gathered in opposition to far right activists
following the murders referred to above.
While large crowds of anti-racist supporters sends a clear message to individuals and groups that think immigration policies and diversity are undermining the cultural fabric of the country, we must ask where those crowds have disappeared to immediately after the groundswell of protest subsides and life returns to ‘normal’. A repetitive pattern emerges of high visibility followed by steady withdrawal and silence. We should be more cautious than we are, investing as much hope as we do in sporadic expressions of solidarity from allies.
The point is not that African and Caribbean communities should not develop alliances. We should. And we must. The late historian CLR James reminded us there will be white allies who should be welcomed. I agree. I know some. However, no matter how numerous or committed our allies are, we must not relinquish agency and develop a dependency on others.
Motives matter. The story of Joseph provides a powerful illustration of this point. Having been sold to Egyptian traders by his jealous brothers years earlier, Joseph is reacquainted with them as a result of famine in the land of Canaan. His brothers travelled to Egypt to buy supplies. He recognises them but they are unaware of who he is.
He asks after their youngest brother Benjamin. They say he is at home with their father Jacob. Joseph refuses to accept their account and insists they return home and bring their brother to him. He needed assurance that his brothers were not performing in order to get their needs met. There is deep wisdom contained in this story and we do ourselves a disservice not to learn from Joseph’s example!
Our faith should inform and shape our
perspectives on racial justice. As followers of Christ, the oppression or exploitation of any individual or group anywhere should be a serious concern. To be made ‘in the image and likeness of God’ (Genesis 1:26) is to be created free, and to be endowed with inalienable rights. Discrimination therefore fundamentally contradicts the nature of God; the tenets of the Christian Church; and the Gospel we proclaim. Scripture offers rich resources that equip us to enter the fray and let our voices be heard! Reticence to engage is, by definition, inadvertently contributing to the erosion of the very freedom that is at the epicentre of the Christian faith.
Alongside our faith we have the legacy of visionary African and Caribbean giants who have set out clear trajectories of freedom. The list includes celebrated luminaries, like Nelson Mandela, Kwame Nkrumah, Marcus Garvey, Rosa Parkes, Sojourner Truth, Harriet Tubman – individuals whose contributions we recognise and celebrate during Black History Month (BHM). We are invited to build on their legacy. Whatever ground has been won is easily lost if due care and attention is not taken to maintain the momentum already set. Subsequent generations are depending on us to play our part, and we have a moral obligation to do so. Be inspired to redouble your efforts as we celebrate Black History Month (BHM) 2024.
REV DAVID SHOSANYA Founder of Paideia Training & Consultancy
Following the recent racial protests, Dr T Ayodele Ajayi shares some insights to help individuals deal with the effects of racist behaviour and attitudes
With the recent racial protests in the UK, a logical theme to write on in this Black History Month is one of recognition and dealing with racial trauma.
Racial trauma is an emotional response to experiences of any form of racism, including violence, humiliation and microaggression. Traumatic experiences activate the release of stress hormones, and this release causes a range of physiological changes, including increased heart rate and heightened mental alertness. Empirical data supports the view that racial trauma is detrimental to both physical and mental health. It is reasonable, therefore, to agree with the Royal College of Psychiatrists that ‘racism and racial discrimination are two of many factors which can have a significant, negative impact on a person’s life chances and mental health.’
A major hindrance to personal and community recovery from such trauma is lack of recognition, denial of its existence, and absence of know-how.
The most descriptive definition I have found of racism was that of Rodney Clark, which states that it is ‘beliefs, attitudes, behaviours, and institutional and systemic approaches that degrade, belittle and devalue groups based on the colour of their skin or ethno-racial background.’
Those exposed to racism may be more likely to experience mental health problems, such as psychosis, depression and posttraumatic stress disorder. Other symptoms include fear, aggression, anxiety, low self-image, shame, hypervigilance, pessimism, nightmares, poor concentration, substance abuse, and relational problems. The 2014 Adult Psychiatric Morbidity Survey showed that, although Black British adults had the highest mean score for severity of mental health symptoms, they were the least likely to receive treatment for mental illness. Numerous other studies have documented the disproportionate
differential risk of mental health problems in people of ethnic backgrounds.
There are proven and learnable strategies for recovery from this trauma. Recognition is a key starting point. What emotions do you experience when facing racial stress? Attending to those strong emotional responses that result from the trauma is important. Anxiety, fear, anger, shame, resentment, guilt and confusion are all legitimate reactions, and denying these feelings and sweeping the emotions under the carpet is detrimental. Finding a safe, healthy way to acknowledge and name your feelings is a first step in the right direction – whether it be through informal means of talking to an empathetic friend or family member; membership of a support group; keeping a journal; or the formal means of seeking counselling or therapy. Getting it off your chest is crucial when you have been violated by racism, and offering forgiveness is a key part of that soul repair process. Research supports the notion that forgiveness enables us to disentangle from the toxicity and chemical chaos associated with not letting go of hurts.
In her book, Healing Racial Trauma: The Road to Resilience, Counselling Psychologist Sheila Wise Rose adopts a psycho-socio-
spiritual Christian approach. She opines that ‘there is a benefit to having a soul care plan that is holistic, involving spiritual, emotional, physical, relational and vocational lives. Good soul care involves knowing when and how to rest, de-stress, expose injustice, and advocate for individual needs and those of others. Staying connected to community results in learning and engaging in ways that build resilience across generations. For many, church, meditating on Scriptures, gospel music, [and] listening to prayer helped them to live resiliently.’ Rowe reckons the ‘healing journey begins as one openly shares what happened and how they feel about it.’
Seeking help via statutory health services, starting with the GP as the first port of call to explore therapy options, is one I will advocate if any features of post-traumatic stress are identified.
Self-compassion demands that you discard the damaging message of racism – that difference is a defect. Practical but simple steps, such as making a list of the things you have achieved or are proud of in your life, can be liberating in diluting the venom of negative stereotyping.
Intentionally surrounding yourself with people who know and celebrate your value and worth is a means of preventing retraumatisation. It’s crucial that you regularly obtain a boost to your self-esteem if you are a constant recipient of racial abuse. Steering away from persons, places and spaces that are triggers is part of that process.
Breaking the mental stronghold of feeling powerless against racism is another empowering step. Regaining power may entail a change of scenery or in your perception of the situation. One method that has worked well for me is reminding myself that my value lies not in the hands of others, but in my identity as a much-loved and cherished son of my heavenly Father. No one chooses to be a recipient of racial abuse, however, as demoralising as it could be, we can find empowerment in choosing our response.
DR T AYODELE AJAYI MBChB FRCPsych Consultant psychiatrist, founder and convenor of
Carol Stewart explores racism and inclusion in the UK Church, and poses the question “Do Black-led churches need to take steps to have more diverse congregations?”
Historically in the UK, the Church has perpetuated racism. When the Windrush Generation arrived in the UK, they were not welcomed in churches, hence they established their own. These led to what is commonly known as the Black Church – churches that are primarily led, governed and attended by mainly Black people. These churches have seen considerable growth over the years.
Going even further back, the traditional church in the UK has been guilty of even more overt racism and played a pivotal role in the Transatlantic Slave Trade, something which is acknowledged by the Church of England (CoE). The Church Commissioners of England, which supports the CoE’s ministry and plays a key role in managing its financial resources, is committing £100million for a new investment fund to help repair damage caused by its historic links to slavery (of which many say this amount is not enough).
As the Black Church has grown, segregation between the Black Church and the more traditional churches (for the purposes of this article I refer to it as the white Church) of this country remains. Although this continued segregation is probably more a result of social, cultural and historical factors as opposed to being intentional, it exists nevertheless. It is easy
to see how this segregation has grown. With the development of churches within migrant communities, as they became established, they have served as safe spaces and places where people could worship in culturally relevant ways. They create a sense of belonging which is a fundamental human motivation.
The CoE acknowledges that systemic racism still exists within its structure. This is evident by the lack of racial diversity within senior levels. In the workplace, many Black people feel the need to code-switch (speak, act, and behave ‘white’) to fit in, get ahead, and even survive in white culture. At the root of code-switching is systemic racism and the need to be seen to be like the powerwielding group. How much is this reflected in white churches that Black people attend?
Code-switching can have both positive and negative benefits for Black people in white spaces. The positive benefits include being accepted and progression or advancement. On the negative side, it can be mentally and emotionally taxing and take its toll. It can lead to a lack of authentic expression and the person feeling like they cannot be their true self.
In ethnically diverse areas, we see a better mix of racial diversity amongst congregations in the white churches than there is in the Black churches. What prevents more white people from attending Black churches? It has previously been reported that the Black Church has seen significant growth over the years, while the white Church has seen a significant decline. Is this the reason we do not see more white people attending Black churches? Or is it covert racism and unconscious bias?
During the period of the recent race
riots, we saw unity amongst ethnically diverse groups making a stand against racism. This unity was reflective of the diversity of local communities. Although churches across the country stood up to denounce racism during this time, we did not get that same sense of diverse community unity as was seen in the non-church community. Surely that should not be the case. Should it not be that we see this across churches and not the divide that we currently see?
How can a church that is not reflective of the diversity of the community in which it is based be a true representation of Jesus? While the white Church needs to address systemic racism and be more diverse and inclusive, does the Black Church need to take a close look at itself and also address the lack of diversity within it?
For an outsider (i.e. non-believer) looking in on the Church, it would not be remiss for them to think that the Church was made up of several different entities for different racial groups rather than it being one body with Jesus at the head of it. In what way do Black churches appeal to people who are not Black? What can they do to be more diverse and inclusive without losing their cultural identity? Or is it the case that it is this cultural identity that does not appeal to non-Black people, hence them staying away?
What message does this segregation within the Church send out, and what would Jesus say about it?
Now in its 24th year, the Bethel Convention Centre (BCC), located just outside Birmingham, is renowned as being one of the trusted conference venues of its kind in the region.
A venue with its own roots in the Windrush Generation and proud brainchild of the late Bishop Sydney Alexander Dunn, Bethel Convention Centre continues to serve churches, communities, education organisations and the corporate sector in a beautiful environment.
Bishop Dunn, along with many in the church, worked tirelessly for the Bethel United Church of Jesus Christ (Apostolic) UK faith. Bishop Dunn, who passed away in July 2017, left a legacy behind in what is a very well loved and cherished venue. Suitable for many varying events and with a purpose-built Auditorium, BCC has held many prestigious Conventions, Conferences and Concerts, filling its 2,500 seating capacity.
Bethel United Church has embarked on a new era under the leadership of the present presiding Bishop Dexter Edmund. The Church continues to grow, expland and respond to the call of preaching the Gospel. Bethel Convention Centre invites you to
continue to support the legacy of one of the Caribbean's fathers of faith, by utilising the facility for your Conference, Convention and meeting needs. Contact the office on 0121 553 5566 or email us on info@bethelconventioncentre.co.uk for a special 10% discount on room hire for your next event.
History has been made following the recent launch of the Pentecostal Community Bank (PCB) at the prestigious Royal Society in London. The PCB is Britain’s first community bank, and its CEO, Shane Bowes, was joined by leading Black business owners, professionals, and church leaders for this historic initiative. PCB embodies a new phase in the economic development of the Black community in Britain, and is a prime example of how faith intersects with all aspects of life in the Black community –including finance.
Shane spoke to Keep The Faith about the PCB, his plans for its future, his hopes for the role PCB will play in empowering the Black community economically, and how faith has impacted his life.
KEEP THE FAITH (KTF): Firstly, I must say congratulations and ask, How do you feel about making history by launching the Pentecostal Community Bank (PCB) – Britain’s first-ever Black-owned community bank?
SHANE BOWES (SB): I am delighted. We first started discussing this at board level some two and a half years ago, as we recognised the importance of this for our communities.
KTF: What are your hopes for the Pentecostal Community Bank, and what role do you want it to play in promoting economic empowerment and financial literacy within the Black community?
SB: My hope is that PCB will become an attractive place for fresh investment from young people who otherwise wouldn't have seen us as a viable option for their everyday banking, and I see PCB as being the launchpad for new products and services.
I want PCB to be an inclusive hub in the credit union. We have a statutory obligation to educate our members in the wise use of money, so I’m hoping that new members will take advantage of the financial workshops and literacy programs we have on offer, in order that they might be better able to use and understand their money,
We’ve been in this space for more than 40 years. I’m hoping the Community Bank simply expands and harnesses that. We eventually want to fulfil our business plan objective, which is to be the finance partner of choice for the Pentecostal faith community in the UK. As the biggest deposit taker of the Black pound, we should be owners of the economic empowerment debate. We don’t just take the deposits, we distribute them amongst Black businesses, Black individuals, and churches, so we’re right at the hub of that.
KTF: You’ve spent much of your working life at the PCU, now to be known as PCB. What inspired you to work in financial services?
SB: I never had any aspiration to work in financial services; it's just the Holy Spirit working in my life. I didn’t leave school or university with any formal banking or accountancy qualifications. I gained those when I came to work here. I didn’t even leave school with a GCSE in maths, so there was nothing in my academic background to suggest I was going to end up in this space. My degree is in Politics.
I was headed for a career in the Home Office when I left University, and I was working temporarily at the PCU until the outcome of my application, as I had to take entrance exams. By the time they cleared me for entry, I was quite settled at PCU, and my grandad persuaded me to stay. If they had cleared me earlier I may have had a very different story.
KTF: Your grandfather, the late Rev Carmel Jones, founded the Pentecostal Credit Union. How has his legacy influenced your decision to start this bank?
SB: I think it’s twofold. My decision to be really closely involved is deeply personal. Firstly, because my grandad started this business and, I guess, I have the desire to protect and advance his legacy and work by making sure that the Community Bank is here for another 45 years. Secondly, I think that by advancing this business for the next generation, it means that anybody, people like me, whose grandparents and great-grandparents
migrated to Britain in the ’50s, can work together to make sure that their legacy is protected and maintained for the next generation.
KTF: What are some of the key lessons and values your grandfather taught you that you’ll be implementing in this new venture?
SB: First of all, to keep God at the very centre of everything we do. My grandfather was a person of a very strong faith, and he always told people that his motivation was the Holy Spirit working in his life. Whatever we do as a business, faith will always be at the heart of everything we do.
KTF: Can you tell us a bit about your childhood –where you were born, where you grew up, your siblings, and the role of faith in your upbringing?
SB: I was born in South London Hospital and grew up in Balham, south London, with my mum and my dad, and then a few years later, my little brother came along. Faith has always been central to my life. I remember from a very young age my grandmother teaching me how to pray. I also remember my parents taking me to Sunday school, and then later on, my parents sending me to John Loughborough Seventh-day Adventist School. So, yes, faith really formed a central part of my upbringing. And then, of course, coming to work in a Christian financial institution has solidified that.
KTF: Can you share a particular story or moment with your grandfather, the late Rev Carmel Jones, that profoundly impacted your approach to business and community service?
SB: There were a lot of transactions he did, where you can now go back and see the social impact of those transactions. One of the most impactful was the loan he completed in 2006 for the Tabernacle Christian Centre. It was a loan to develop a church and set up a Black school in the heart of Kensington, yes. This was a project which had social enterprise and social development enshrined in it from the beginning. The impact came to the fore in 2017 during the Grenfell fire, because that church was central to the relief effort in Grenfell. It provided tents and beds for the people in Grenfell, when central and local government
were nowhere to be seen. Yes, looking back, I was able to see the prophetic impact my grandfather had in the community.
KTF: When did you decide to become a Christian?
SB: I wanted to get baptised when I was about nine, but my parents wouldn’t let me. They said I was too young. I had to demonstrate and show them I was living the life and was ready to make that big commitment. They let me do it at the age of 11. It’s no coincidence, you know, that I’m now here, working in a Christian organisation.
KTF: You and your wife Diana recently became parents of a son. How has parenthood impacted your approach to life and business?
SB: I’ve got to make sure I’m a better person, a better Christian and a more responsible person, because there’s somebody else now. I've got to set a good example so that he can be the best he can be.
KTF: What are your long-term goals for the bank, and where do you see it in the next 10 years?
SB: The Pentecostal Community Bank, although it’s small in terms of the membership, it has a balance sheet which far outweighs its membership size of 2,700. We’ve got assets of nearly £14 million, deposits of over £10 million, and a loan book of £9 million. When you look at organisations that have a balance sheet of a similar size, they’ve got a thousand times as many customers as we have. So I see this initial move to a community bank as a way for the organisation to truly realise its potential. In the next five years, if PCB grows in the way I plan for it to grow, then the membership and the management team will be able to make a serious decision about whether they want to advance this organisation into the retail banking space, because that's where it will be heading.
KTF: How you would you like the Black community to respond to the launch of the PCB?
SB: I would really like the Black community to embrace this organisation, because it’s one of a kind. I want our community to support it, not just because it’s an organisation that is focused on the needs and run by the African Caribbean
community, but actually to get behind this organisation because it’s fantastic, and offers products and services that rival and even beat those of mainstream banks. Don’t just support us and open an account because you feel you have a cultural or moral affiliation to do so. You should do so because it’s in your financial interests. When we launch our current account and residential mortgages next year, there will be real opportunities for our members to become stakeholders in this society.
KTF: What message of hope would you like to share with Keep The Faith readers?
SB: I would just like to say ‘With God all things are possible’. It doesn’t matter where you are from, or what your background is; you can do great things. ‘We can do all things through Christ that strengthens us.’
Dawn Carter-McDonald, daughter of a pioneering Pentecostal minister, was recently appointed Chief Executive of the London Borough of Hackney. Juliet Coley charts her rise
It was early 1966, and Reverend Isaac Newton Carter, founder of the New Testament Church of God, Wood Green, north London, and his pregnant wife, Enid Merinda, were advised by medical professionals to have an abortion, as the baby she was carrying would be born with Down’s Syndrome.
They were a praying couple with strong faith and believed they would have a healthy seventh child. To support this, Reverend Carter spent the remaining months of his wife’s pregnancy preparing greens, herbs, and juicing fruit and vegetables for her.
In December, at 6pm, in the Mothers’ Hospital in Hackney, a healthy baby girl was born – without the expected developmental delays and, as the nurse handed the crying newborn to her proud parents, she said: “Can you hear that new dawn?”
It seemed natural after this comment to call their miracle baby Dawn and, as in birth, she went on to exceed expectations, while making a difference.
As a child, she learned the importance of community from her father, who had great passion for the community and was filled with a fervent sense of justice. He had grown up in a radical household and was never afraid to speak his truth but would always do so with respect. He also felt strongly that all his children should have a personal relationship with God.
Whenever Dawn and her siblings woke up in the mornings and were told that the front room was “out of bounds”, they instantly knew he had invited a person on the streets into their home to give them shelter and food. In her teens, Dawn dreamed of being a
lawyer, something her father believed she would excel in, as he said: “She would always argue back.” However, her career advisor did not agree and suggested she apply for a job at the High Street supermarket chain Fine Fare and “if she was lucky” she would be a manager.
Dawn went on to study law, graduated from law school and worked for a small law firm before starting her 22-year journey with Hackney Council.
Her father retired from ministry in February 1995 and died the following year. He would have been so proud to know what his daughter had achieved in the borough she was born in. Sadly, he never got to see her qualify as a lawyer, but knew she was on her way and that there was nothing she could not achieve.
Dawn’s first role in Hackney was as a Child Protection Solicitor rising to Director of Legal, Democratic and Electoral services. For work-life balance she would compartmentalise work at work, and at home she would do home. Rarely would these roles overlap.
In the early days, her mum was her rock, and she would collect her grandchildren from school and have them in the evenings when Dawn had late meetings. In 2005, her mum had a stroke and the roles reversed, so whilst juggling her professional career, Dawn and her children cared for her mum.
In October 2023, Dawn Carter-McDonald was appointed interim Chief Executive of Hackney Council. Her incredibly proud children believed she could do the role, and encouraged her to try it for six months and see.
After 10 months and a tough recruitment process, Dawn Carter-McDonald was appointed Hackney Council’s permanent Chief Executive.
She is the face of Hackney Council and is responsible for the 4,000-strong diverse workforce and executives, along with developing the vision and plans to secure a high performing and well-managed authority. Within Hackney, there is a melting pot of many cultures and Dawn has found commonality among the rich cultural mix, aware that people have more in common than what divides.
She would tell young girls who look like her to believe in themselves, because there are going be days when they walk into rooms and no one wants to hear what they are saying, but they should remember they also belong there and have a right to heard.
Dawn’s faith has helped her to be resolute. Along with having a seat at the top table, she was ordained a minister in 2023. She would love her legacy to be able to inspire people from the community. She wants them to know that with Christ you can smash through the glass ceiling and at the same time pull people who are behind her up the career ladder.
She recognises the opportunities that her role brings, but that it also brings challenges. God gave her the Bible verse Proverbs 3:5–6 to hold onto whenever the going got tough. And she is reminded all the time how far her ‘Trust in the Lord...’ Scripture has taken her and, just as importantly, where it will continue to lead her.
Britain’s Black Christian community, and the Black Pentecostal Church in particular, are key pillars in the African and Caribbean community. The Black Church has been described by some as the Black community’s ‘4th emergency service’.
Since their formation, our churches have provided hope, given support, and have run vital services for those who need it. They have also served as transformation centres by preaching the Gospel and, in the process, enabled people to turn their lives around and become the people God called them to be. They have also helped fuel the rise of the Black middle class.
There are some churches and denominations that have had a major impact not just on their members’ lives, but also on the wider church and society. Keep The Faith has identified a few of them.
The New Testament Church of God (NTCG) is one of the oldest and largest Black Church denominations founded by Caribbeans here in the UK. Jamaican-born Rev Dr Oliver Lyseight organised the NTCG’s first UK service in 1953, when a small group of Christians met together at the YMCA in Wolverhampton. From those
humble beginnings NTCG has grown to over 130 congregations across the UK.
NTCG members who have made an impact on the spiritual and civic life of the UK include Bishop Derek Webley OBE, who served as the Chair of the West Midlands Police Authority; Bishop Eric Brown, who was the first Pentecostal Bishop of Churches Together in England and the subject of a BBC documentary; and the late Rev Dr Joel Edwards, who was an ordained NTCG minister, made history when he became the first Black man to be appointed General Secretary of the Evangelical Alliance. Claion Grandison is the current Administrative Bishop of the denomination.
Visit www.ntcg.org.uk
COGIC UK was started by Jamaican-born Mother Mary E McLachlan, who travelled to the UK on the HMS Windrush, the ship that brought the first contingent of Caribbean migrants to Britain in 1948. She held the firstever COGIC UK service in Stoke Newington that same year. It was incorporated into COGIC International in 1952 and has greatly impacted church culture – especially via music. COGIC member, the late Lavine Hudson, was the first UK gospel singer to sign a record deal with a secular record company. Respected gospel musician, producer and songwriter Nicky Brown learned his craft in COGIC and was joint musical director of legendary gospel show People Get Ready He has also worked with numerous UK artists and remains an in-demand musician. Ordained COGIC minister, the late Rev Carmel Jones, founded the Pentecostal Credit Union, which recently became Britain’s first Black-owned community bank. The COGIC Choir also appeared on a groundbreaking episode of Songs of Praise. Filmed in Southwark Cathedral, it was the first Songs of Praise to feature Black congregational worship.
Visit www.cogop.co.uk
The largest and fastest-growing Black Pentecostal denomination here in the UK is the Redeemed Christian Church of God (RCCG). It currently has more than 820 branches across Britain and Ireland, and is part of an international movement with over 50,000 branches worldwide. Twice a year, RCCG UK hosts the UK’s largest in-person prayer service, the Festival of Life event, where up to 40,000 people gather to worship and pray for the nation. Key people of influence who have spoken at the event include former Prime Minister David Cameron and the Archbishop of Canterbury. Its branches across the UK engage in community action. RCCG has members who have played a key role in the national life of Britain, such as Pastor Agu Irukwu, who served as Senior Leader of RCCG UK for several years. He is Senior Pastor of Jesus House, Brent Cross – a church that hosted former British Prime Minister Theresa May and CalledOut Music, one of Britain’s most popular gospel artists.
Visit https://rccgcentraloffice.church
Founded in 1953, the same year as the NTCG, the Church of God of Prophecy (COGOP) has played a key role in the wider church community and has served as a launchpad for organisations/charities that have aided the progress of Black people in the UK. Two of Britain’s most well-known Black Christian artists – Noel Robinson and Karen Gibson MBE – spent their formative Christian years in the Church of God of Prophecy. COGOP is the place where they honed their giftings: Noel as a musician, and Karen as a singer and choir director. Organisations that have been launched and/or supported by
COGOP include EXCELL3 (formerly known as Black Boys Can), which works to increase the educational attainment of socially disadvantaged young people; RAFFA International Development Agency, which supports the delivery of social action initiatives; and Nehemiah Housing, which provides quality affordable housing in the West Midlands.
Visit www.cogop.org.uk
Ruach City Church (RCC), founded by Bishop John Francis, is an independent Pentecostal denomination that has impacted people’s lives both spiritually and otherwise. RCC celebrated its 30th anniversary in 2022, and its first branch (in Brixton) won over the local community in its early years by holding open air meetings, which saw people from all backgrounds –professionals as well as ex-offenders – get converted. It also played host to numerous events of national prominence. For instance, in 2006, Tony Blair visited RCC, and in doing so, RCC became the first Black church to host a serving British Prime Minister. The church’s profile also grew when it started broadcasting its service on Christian TV. The church runs community initiatives, including a food bank, and last year announced that they had joined forces with Portobello Trust, a housing
association, to build over 200 affordable accommodation for the local community.
Visit www.ruachcitychurch.org
Often simply referred to as KICC, Kingsway International Christian Centre, led by Pastor Matthew Ashimolowo, is a church denomination that has blazed a trail for other church leaders. Pastor Matthew – a leader of leaders who recently celebrated his 50th year in ministry –raised the bar for church leaders across the board in 1998, when he opened a 4000-seater church in Hackney called the Miracle Centre. He was one of the first Black church leaders to heavily utilise marketing and PR to evangelise and promote church services, and use Christian TV to build his preaching ministry. His annual Gathering of Champions Conference brought together some of the world’s most popular church leaders to preach and teach. The land the Miracle Centre was on was sold to make way for the 2012 Olympics and KICC Headquarters is now based in Chatham, Kent. The church also has church plants across the UK, Africa, two in Ireland, and one in Canada.
Visit www.kicc.org.uk
Dr Carol Tomlin shares insights on the art, style and practice of African Caribbean preaching
Iapplaud my forebears, the Windrush Generation, who came to Britain during the post-war period, for their contribution to Christianity of Caribbean Pentecostal ministers and the preaching they brought to the British Isles, armed with just a grip (suitcase). My fascination with their preaching is captured in my book Preach It! Understanding African Caribbean Preaching (2019).
African Caribbean Pentecostal preaching does not merely denote an ethnic code. It can be found among white and Hispanic Pentecostals in America, as cultures collided in the shared histories of Pentecostalism emerging from the Wesleyan Holiness movement, and Black and white clergy, who shared platforms during the Great Awakening. It then found its way to the Azusa Street Revival that took place in Los Angeles in 1906. It’s the birthplace of global Pentecostalism, and the revival was led by the African American William J Seymour. Pentecostalism travelled to Caribbean islands such as Jamaica, becoming the fastest-growing religious movement after the Second World War.
Caribbean preachers, like their African American counterparts, inherited the African oral culture and spirituality, despite the impact of slavery and colonialism. This backdrop set the scene for the transportation of Pentecostal preaching to Britain, especially from Jamaica. African Caribbean preaching style includes lexis (words), phonology (sound), syntax (arrangement of words grammatically), and Jamaican Creole (JC) or ‘Patwa’ (also spelt ‘Patois’), combined to create a particular effect which are highlighted for this article.
Call-response
The most important characteristic of African Caribbean preaching is call-response, a fundamental feature of the African communication system (ACS), whereby an audience either echoes or adds to the utterances of a speaker or performer. It is the hallmark of the highly interactive nature of Black speech. Call-response reflects the traditional African world view, where the
universe is seen as rhythmic and composed of natural and supernatural forces. There is also a symbiotic relationship between the speaker and the audience, as can be seen at a preaching event, demonstrating group solidarity and the communal facets of church culture.
Co-signing and encouraging responses
The most common type of response, co-signing, indicates agreement with the speaker’s point and then encouraging responses. Co-signing is often manifested in the church setting, with interjections such as “Yes!”, “Amen!”, “Praise Him!”, “Praise the Lord!”, “Tell it!”, “Glory!”, and “Hallelujah!” Interestingly, similar responses are found in Africa, and throughout the diaspora. Encouraging responses such as “Yes”, “Hmmm”, “Come on now, preacher”, “Bless him (or her), Lord”, and “Yea, Lord” are types of responses known in Jamaica and Britain as ‘bearing up the preacher’.
Repetition in preaching is used to aid memory, emphasise themes, and develop a point. Take for instance this example of a sermon by Bishop Louis McLeod OBE from the New Testament Church of God:
“If you want power, get in line. If you want healing, get in line. If you want prophecy, get in line.”
In repetition, the voice range is often manipulated so that the speech has a rather poetic quality.
Tonal Semantics (‘Talk-Singing’) Preachers often make use of elongated articulation of single words, heavy breathing, and extremely rapid speech or long pauses. ‘Talk-singing’ of this kind, referred to as tonal semantics, often signals the climax of the sermon and arouses appropriate responses from the congregation.
Sometimes the delivery can be slow and deliberate, making use of JC or Patwa, as in the Jamaican or British context. The playing
of a musical instrument – invariably a keyboard or organ – usually accompanies tonal semantics. Note the example below by the late Pastor Peter King from the Windrush Generation, who ironically is talking about music in this extract of his sermon:
Pastor Peter King:
“You see all dem boys dat a play music? You see all dem?
If they don’t stay with God, God help them! Bob Marley, he get shot down by a mad gunman
Elvis Presley was the king of rock and roll
The man turns fat and bloated
The church was too slowww.”
Congregation (response):
“Deliberately slow.”
Pastor Peter King:
“But a thing done slowly is done surely.”
Congregation (response): “Done slowly is done surely.”
Many preachers of the Windrush Generation didn’t rely on a prepared written script but drew on the wellspring of the rich African verbal tapestry marked by improvisation and spontaneity. Consequently, their preaching was episodic, where themes of sermons were based on concrete anecdotes not always explicit. The second and third generations embrace an episodic approach to a lesser extent due to enhanced education and theological training, and their preaching is intertwined with a more step-by-step written presentation. However, even the most well-prepared sermons contain a great deal of improvisation, reflecting the oral-written African tradition.
African Caribbean preaching style can be characterised by a variety of features and illustrates integral aspects of the African communication system. The genius of African Caribbean Pentecostal clergy lies in their ability to use many tools of language simultaneously.
New film Sound of Hope: Possum Trot is the true story of African American church leader Bishop W C Martin and his wife, Donna, who encouraged church members to adopt 77 of the hardest-to-place foster children. The film, which has won rave reviews, highlights the impact a church can have when they decide to make a difference
Roney Henderson interviewed three people involved in the making of the film –Executive Producer Joe Knittig, actress Diaana Babnicova, and Bishop W C Martin, who talk about their involvement in the film.
RH: How did you become minister at Bennett Chapel in Possum Trot, Texas?
BISHOP W C MARTIN (BWCM): I started preaching at Bennett Chapel and was given the opportunity to run a revival service one year and the following year. The pastor was really old and getting ready to step down. The church voted me as the next pastor. For seven years, I drove from Houston to Possum Trot every weekend, to attend church. Despite the long journey, which was three hours and 45 minutes each way, I never missed a Sunday whilst working 10–12 hours per day and attending seminary classes in the evening in Houston.
RH: How did you find being a pastor of a small rural church, after being part of a church leadership team in a big city?
BWCM: To be honest, they were largely unaware of what was happening in the community. and I was able to put a lot of what I had learnt at my home church in Houston into practice at Bennett Chapel. It worked incredibly well because I was trained by an amazing leader. When I started putting those things into practice at Bennett Chapel, the entire dynamic changed. It changed the whole complexity of the church and it brought us into a new era of our lives.
RH: How did you meet your wife, Donna?
BWCM: I used to sing with my brothers. We had a group called the Martin Brothers. We went down to Bennett Chapel Church in
Possum Trot, Texas, one Sunday evening to minister, and when she walked through the door, I said in my own mind “That’s going to be my wife.” God brought that relationship together, we got married, and I took her back to Houston with me.
RH: Your wife decided to adopt whilst grieving the loss of her mother, and you then decided to encourage the church to adopt children. How did you introduce the adoption program to your church?
BWCM: When we got our first two children and went to church, some of the members said they had thought about doing this years ago, but they didn’t know anything. We were
RH: What are your feelings about this film?
BWCM: We don’t call it the movie. We call it a movement because we feel and believe that God is going to move children out of the system into homes. That’s the movement, the movie itself. It’s authentic.
in contact with Child Protective Services and the director said that if we could get eight families interested they would run adoption classes at the church.
We had 15 families interested. The church was hesitant at first, because this was the first time a church had taken this step, but I guess it was because I have learnt God started adoption way back in the Old Testament.
RH: You have two children – one with learning difficulties – and yet you adopted four. Were there times when it was overwhelming?
BWCM: Yes, they came with different problems. Once I had to be a policeman in my own household! One of my little boys went in the bathroom one morning and said he wanted to burn the garbage. He set the bathroom on fire, saying “The garbage’s right there!” He nearly burnt my whole house down! But the thing is, I couldn’t look at him as being somebody that knew what he doing; he was ill-equipped. He just didn’t know.
RONEY HENDERSON (RH): Is this the first film you’ve ever produced?
JOE KNITTIG (JK): Yes, and I executiveproduced it with British actress Letitia Wright (Black Panther). The production was entirely donor-funded, and all the profits for this film will go to care for kids and families in crisis – very unique to my knowledge.
RH: How did you go from being a trial lawyer to running a mission, then becoming a producer?
JK: I know what it feels like to be one of these (troubled teen) kids and, by God’s grace, I made it out and became a trial lawyer. I later became an investor in vulnerable children and then became the CEO of Global Orphan Project after leaving my business in 2007.
RH The movie is about real-life husband and wife, Bishop W C Martin and his wife, Donna.
JK: Yes, and also vulnerable children. The film highlights the uniqueness of the Bishop and his wife, emphasising the importance of holding ourselves accountable and embodying Jesus’ teachings through faith rather than sight.
RH: How did you go about assembling the cast?
JK: We had a casting director, however Josh and Rebecca Weigel, who spent seven years writing and producing the movie, deserve significant credit for their dedication and making the decision to sell their house and move to Possum Trot, and Josh also for directing the movie.
RH: How is the film being received?
JK: CinemaScore is the film industry exit poll, which has been reporting the opening night audience opinion of a movie for more than 40 years. We scored A+, the highest score. And, the popular film and TV critics review website Rotten Tomatoes scored the movie 98%, highly recommending the movie to their huge fanbase.
RH: What advice would you give to independent faith filmmakers?
JK: One, strive for excellence, don’t settle for mediocrity. Two, be creative in the way you finance your films, and three, double down on your grit, because if you’re making a meaningful film that can move people, and you’re doing it with cinematic excellence, you’re going to have a fight on your hands.
RH: How did you, a British actress, become involved with the film?
DIAANA BABNICOVA (DB): My manager from America sent over the audition and I auditioned for the role of the sister, Ladonna. We sent it in and then they told me to audition in person for Terri.
RH: How did you prepare for your role?
DB: I knew the story was a true story, and after I read the script it touched my heart because I knew what the character had been through, and wanted to make sure I portrayed the character truthfully.
RH: What do you hope audiences will take away from the film?
DB: I think this film has so many important messages but the main one, for me, is that if you do a small thing, it can make such a big impact on so many people.
Sound of Hope is released in UK cinemas, during Black History Month, on 11th October 2024.
During life’s most difficult moments, including bereavement and persecution, God is there to comfort, guide and deliver, writes Gary Clayton
American journalist Sydney J Harris once wrote: ‘When I hear somebody sigh, “Life is hard,” I am always tempted to ask, “Compared to what?”’
The Bible is, of course, full of instances where people turned to the Lord in their trouble and He delivered them from their distresses (Psalm 107).
Fourteen years ago, when my dad died of cancer and my wife and I both lost our jobs, I created a document which listed all our bank accounts so we could see how much money we had.
Worn out by my endeavours, I decided to go for coffee – only to discover when I got there that the list had vanished.
I still remember my heart racing and my feeling almost physically sick at the thought that the single sheet of A4 not only contained how much was in each bank and building society, but also the account number and sort code!
What would happen if someone unscrupulous found the document? I’d not only have lost my job but lost all our money as well!
Mercifully, I retraced my steps in the rain until I eventually saw a sodden piece of paper lying face down in a puddle not far from where I remembered having stopped to do up my coat.
“In this world you will have trouble,” Jesus told His disciples in John 16:33, “But take heart! I have overcome the world.”
God doesn’t promise us that life will be easy, but He does promise to be with us in our trials and tribulations and that He will see us safely through to the other side. It’s something I find tremendously reassuring.
Like Joshua in Deuteronomy 31:6, God calls us to “Be strong and courageous. Do not
be afraid or terrified... your God goes with you; He will never leave you nor forsake you.” Hebrews 13:5 echoes this, saying: ‘Never will I leave you; never will I forsake you.’
Having worked for MAF (Mission Aviation Fellowship) for 13 years, I’m aware that, for MAF personnel serving overseas, life isn’t always a bed of roses.
Some serve in nations where Christians are viewed with suspicion. Some live in areas where violence and political instability are rife. Others, providing humanitarian relief when natural disaster strikes, come face to face with death and see scenes of unimaginable devastation and distress.
But, as Romans 8:31 reminds us: ‘If God is for us, who can be against us?’
Like MAF’s staff and the apostle Paul, we may sometimes feel ‘hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed’ (2 Corinthians 4:8-9).
Life is full of problems, sadness, challenge and difficulty. It’s not if such things will occur, but when!
It’s how we cope with them that counts. Scripture – somewhat counterculturally – tells us: ‘Consider it pure joy, my brothers and sisters, whenever you face trials of many
kinds, because you know that the testing of your faith produces perseverance’ and that ‘Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love Him’ (see James 1:2-12).
The Bible calls us to look to Jesus, to persevere, endure and not grow weary or lose heart (Hebrews 12:1-3). The reason we ‘suffer grief in all kinds of trials’ is so that our faith can be proved genuine and ‘of greater worth than gold’, resulting ‘in praise, glory and honour when Jesus Christ is revealed’ (1 Peter 1:6-7).
The Bible reminds us that we’re destined for trials (1 Thessalonians 3:2-3). It also says that the godly discipline provided by hardship ‘produces a harvest of righteousness and peace for those who have been trained by it’ (Hebrews 12:11) and that ‘suffering produces perseverance; perseverance, character; and character, hope’ (Romans 5:3-4).
If Jesus’ life on earth wasn’t easy, why should we expect any different? And although we all get older and may eventually waste away’ (2 Corinthians 4:16), none of the difficulties we encounter go to waste.
Life isn’t easy, which is why we need Jesus, who helps us – like Paul – to ‘delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong’ (2 Corinthians 12:9-10).
Though we’d rather they didn’t happen, our hard times are used to glorify God.
BY MARCIA DIXON MBE
marciadixonpr.co.uk
History is important.
It provides an understanding of events and developments of the past, and how it impacts the present.
Amidst Black History Month celebrations, it’s important and necessary to reflect on the history, development and impact of what is termed as Britain’s Black churches – those organisations started by Caribbeans and then Africans, who migrated to the UK en masse from 1948 and in the 1980s respectively.
Most churches founded by Black Christians in Britain are Pentecostal in doctrine, though some have established Baptist congregations and there’s the Wesleyan Holiness Church that has its roots in Methodism.
Black churches have a great history and it’s time for them to not only share their stories orally, but to chronicle their stories too –whether through audio recordings, books, photographs or video interviews, as well as with articles, blogs, social media, and media campaigns.
I have noted there has been a growing trend of Black church leaders writing their memoirs – which is great – but this development of writing down history and experiences has not filtered through to church denominations.
If history is the study of past events in relation to human affairs, then it’s important that church organisations commission people to write and record their stories, stating how their churches started; the role of key people
in the development/growth of the denomination/church; how their churches helped to transform lives; and the impact they’ve had on the community and wider world. And, of course, to include testimonies of God’s role in it all.
When a church writes and publishes its history, it signals to the wider world that the story of how it came to exist matters.
The history of the Church as an entity spans over 2000 years. How do we know? There are legions of historical accounts about church history and written documents of key people instrumental in its development.
Some of the people listed include Augustine, considered a church father; Martin Luther, whose 95 theses started The Reformation, leading to the creation of Protestant churches; John Wesley, the founding father of Methodism; and William Seymour, one of the key figures in the Azusa Street Revival, which ushered in the Pentecostal Church movement.
Considering the impact and influence of the Black Church in the religious and social life of Britain, historical accounts of its formation are needed to firstly add to the plethora of books and information available about the Church, and secondly – and more importantly – to serve as a record for future generations of the existence and achievement of the Black Church in Britain. It is Black Britain’s “fourth emergency service”, and the world needs to know why and how it came to be.
Knowing God’s Word is a requisite if you follow God.
When I came to faith as a teenager, those of us who wanted to dig deep into God’s Word would, alongside our Bibles, buy massive concordances, Bible dictionaries, history books, and commentaries on the various books in the Bible.
Now everything we need to have a deeper understanding of God’s Word is available at the touch of our fingertips.
There are websites that have every conceivable English translation of the Bible, free commentaries, and YouTube videos. Some organisations even provide free Bible courses. One great website to visit is www.biblestudytools.com.
It’s a one-stop website where you can find different Bible versions, concordances, commentaries and articles.
There’s no excuse not to learn and understand Scripture for yourself! Happy studying.
If you ever get to do a deep dive into the history of enslaved Africans, you’ll weep at the torture, humiliation, degradation, discrimination, pain, violence and terror they experienced at the hands of their enslavers. It’ll make you angry too.
One of the enduring legacies of the 400 years of African enslavement in the Americas is the inferiority complex many Black people were left with.
It’s apparent, that when slavery was abolished, and even now, there are Black people who don’t think they are worthy or as good as anyone else, and feel their physical features are out of place in today’s world.
Thank goodness, then, that throughout that awful period of Black history there were some individuals who refused to believe the lie that they were less than human and, miraculously, believed they were made in the image of God and were people of intrinsic value.
One of the great things about the Black Church is that throughout its history, it has walked hand in hand alongside Black people during their worst times. And the gospel message it proclaimed gave people hope, fuelled their desire to achieve against the odds, and provided them with community, values, support and purpose – all of which the dominant white culture tried to take away or undermine via enslavement.
Whilst we do not live in a perfect world, Black people in the diaspora enjoy freedoms which their ancestors could only dream, sing or pray about.
This is why it’s beholden upon the descendants of Africans who survived the Atlantic crossing to keep on pushing, keep on striving, and to believe, because we are made in God’s image, and we are good enough and inferior to no one.
Shirley Anstis writes that, despite our individual experiences and collective Black history, parenting should be child-focused, supportive, and solution-oriented
With shifts in society and technology, parenting has become a very different challenge than it was previously. Today’s parents may not have a village to support them, yet their children are being affected by the many national and global trends – online villages. Children can’t watch or listen to anything without being marketed to. Strangers are constantly telling them what they need or should want.
This may be very different from your childhood – and is certainly different from mine. If you’re a parent who hasn’t worked through your own past experiences and how these have shaped you, I encourage a time of self-reflection. Try to remember that you’re parenting the child you have, not the child you were. Personally, I know this may be very difficult, but it is the only way to look after everyone’s mental health.
On the one hand, children force us to mature in places we have avoided and, on the other, they can bring unanticipated joy into our lives.
The same experience can impact us in very different ways. Siblings experience parents differently, and parents develop different relationships with their children.
The circumstances of our birth affect how we feel about ourselves and it is important to acknowledge this before passing it on to our own children. Were you a nice surprise,
longed for, prayed for, or left behind? Did your birth lead to your parents committing to stay together or deciding to separate? Which, if any of these, do you believe about yourself, and how might they be affecting your parenting?
Like many Black British people, I exist within a broader diaspora that includes the Caribbean, Africa, the United States, Canada and more. Our history of freedom, enslavement, displacement, migration and separation affect us all differently. Racism continues to cause friction in the task of finding or creating a safe place to raise a family. Parents who feel safe and happy can provide a space for their children to thrive. Parents who feel unsafe and isolated, however, will find the task much more difficult.
How do we encourage our kids to discover and be themselves? How quickly do we expect them to fit in and when can they simply find a space where they belong? How do we educate them about racism and not make them overly fearful, despondent or angry, so they can still aspire to a happy and healthy adulthood? What is our world view that we pass on to our kids?
So many of us feel we need to get every decision ‘right’. It’s only recently I’ve embraced the idea that the quicker one fails, the faster one learns. What a thought! Do we encourage our kids to do their best and learn from the outcome?
Many of us know that comparing ourselves to others is not the route to happiness, yet we sometimes do that with our children.
How much do we blame ourselves if they are not neuro typical, or if they have mental health challenges? It’s important not to make it about us as parents, but to get them the advice and support they need.
Depending on your faith, prayer has a role to play here. Faith groups can help to provide community for families of all descriptions, so create your own village with people who can support you or your child.
Make use of the many parenting books written by experts and make small adjustments to see what works with your child. The challenge is that as they grow, you will need to keep adapting. Regardless of your efforts, know that parenting will still be a rollercoaster, so find a way to live with that. Have compassion on yourself for all that you have done and continue to do.
Work on your personal development to lower stress and improve resilience so you can better support your child. Develop skills like mindfulness to help you remain present, and simplify your life so there is room for their chaos, especially if they are going through adolescence!
Having therapy or other support could help. Seek therapeutic help for children who are struggling, because denial only perpetuates suffering, which may get worse as time progresses.
Modern parenting isn’t easy, even though it may appear that way to some!
SHIRLEY ANSTIS
MA, BSc, MBACP
shirley@envisioncounselling.co.uk
Joy Roxborough provides a guide on how to boost your prayer life and pray to God with joy and faith
Iwas a teenager when I became a Christian many moons ago. Having made the decision, I thought I had better start doing a number of Christian things, which I reckoned were expected of me. First on the list was to attend my church’s weekly prayer meetings. I remember them well; they took place on Tuesday evenings at 7:30pm.
I don’t know how else to say it, so let me just cut to the chase: it was the most boring event I have, to date, ever attended in my entire life! Now, before you all judge and castigate me, let me say in my defence that I am certain I wasn’t the only one who thought this because, out of a sizeable congregation, there was only a handful of people in attendance.
There we were, kneeling on our little cushions, hunched over the seats of the wooden pews, muttering away for what felt like an age. Needless to say, I was happy when that meeting was over, and I never attended another one!
I think I can hazard a guess and say that many Christians struggle to pray. Measure a typical church’s prayer meeting attendance against its Sunday morning attendance and you can’t fail to see what I mean. Even Jesus’ disciples at one point may have found prayer to be a chore, since they repeatedly fell asleep during His most crucial prayer meeting in the Garden of Gethsemane, causing Him to ask them: “Could you not watch with Me one hour?” (Matthew 26:40).
The perceived difficulties with prayer stem from several factors, including feeling inadequate about how to pray; that one’s prayers are ineffective; or that the person is not ‘holy enough’ to approach God. It could also be the feeling that God won’t answer – that the request is not worthy of an answer... There could be any number of other reasons. We have all experienced those occasions when we have prayed about a situation and have seen it turn out how we asked. Equally,
though, we have had times when what we prayed about didn’t turn out as we wished. Some people, for example, get healed through prayer but some don’t. Perhaps it is the will-it-or-won’t-it-happen factor that adds a tinge of tedium to prayer.
But the Bible repeatedly instructs us as followers of Jesus to pray. What then can we always confidently pray about, knowing that God will always answer in the affirmative? I offer three suggestions. First of all, does it help to realise that not even Jesus had all His prayers answered positively? “O My Father, if it is possible, let this cup pass from Me...” (Matthew 26:39). The cup did not pass from Him. We know that God heard His every prayer and there is a sense in which that prayer was answered affirmatively.
Jesus prayed for two apparently contradictory outcomes: firstly, that He could escape the cross, and secondly for God’s will to be done. God answered in the affirmative that His will was done but that meant Jesus had to go to the cross – for the greater good.
Our first prayer priority, then, can be to ask for God’s will to be worked out in our lives. It isn’t rocket science but, be honest with me, do you really – I mean really, really – ask for this in your private prayers and seek for it wholeheartedly and consistently? It’s never too late to begin, and I think it would be a wise move because the Bible says that in first seeking God’s kingdom (which includes seeking His will), everything else that concerns us (and forms part of our will) will be taken care of (Matthew 6:33-34).
'He never leaves us in trouble even when the trouble is not physically removed.'
Secondly, since, as in Jesus’ case, our initial preference may not be aligned to God’s will, I believe we can confidently pray for God to comfort us if we are distressed in our desire to submit to His will. He has promised to ‘comfort us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God’ (2 Corinthians 1:4). He never leaves us in trouble even when the trouble is not physically removed.
Finally, we can’t go wrong by following in the footsteps of King Solomon, who prayed for ‘an understanding heart’ – in other words, for wisdom (1 Kings 3:9). We are assured that God will lavishly bestow wisdom upon us when we ask (James 1:5). Such wisdom permeating our lives will go a long way to helping us solve a myriad of life’s issues, including, I am sure, how to continually pray with confidence, joy and faith.
The Christian community is not renowned for encouraging people to rest. Olivia Williams states why it should and outlines the positive benefits of resting
How many sermons have you heard about the importance of rest? Not many, I’m sure. Yet, rest is mentioned throughout the Bible. In the New King James Version, ‘rest’ is mentioned 275 times, and ‘rested’ appears 21 times. Rest is more than physical inactivity; it was part of God’s plan for humanity (Genesis 2:2-3), and carries significant spiritual, emotional, and physical weight in the well-being of Christians.
The importance of rest in a busy world
In a world that glorifies busyness, the understanding of rest is often neglected, resulting in serious consequences. Many lose their health as they constantly juggle responsibilities, striving for more, trapped in a culture of hard labour. In Black Christian communities, there is a great appreciation for having a strong work ethic and a dedication to service. A person who takes on more ministry responsibilities gains respect, whereas those who prioritise rest can be perceived as lazy, weak or lacking in faith in God’s provision. However, when we abandon rest, we violate a basic principle of God – the Sabbath rest (the Hebrew word Shabbat means ‘to stop’). This is especially true in Black Christian communities, where the burdens of social, economic and racial challenges intensify the need for rest.
Jesus provides the ideal approach to rest. Despite performing miracles, calming storms, and even raising the dead, He routinely distanced Himself from the masses to rest and pray. He maintained a rhythm between work and rest, taking time to pause, reflect, and reconnect with God which He prized as a precious gift.
For Black Christians, who historically have borne significant hardships – and worked twice as hard to overcome systemic societal barriers – the need for rest is even greater. Yet, the cultural pressure remains active and engaged in service to others. This is rooted in a legacy of resilience, which instils a powerful
sense of duty and perseverance. While this commitment is commendable, it can often leave little room for self-care, making it challenging for individuals to prioritise relaxation. This can lead to a mindset where rest is seen as a luxury rather than a necessity.
Overlooking the need for rest can lead to serious spiritual and physical consequences, including a weakened immune system, which decreases the production of essential proteins called cytokines, which play a vital role in combating infections and inflammation. This weakened immune response is linked to the onset and escalation of diabetes, a condition that particularly affects Black people. Studies suggest improved lifestyle choices could help individuals in the Black community avoid preventable diseases like diabetes. For those already diagnosed with this disease, rest is crucial, as insufficient sleep disrupts glucose regulation, resulting in insulin resistance and worsened symptoms. Therefore, giving priority to rest is essential for both spiritual and physical wellness.
Promoting a culture of rest within Black Christian communities requires intentional effort. Here are some actionable tips to create time for rest:
• Set aside time to connect your thoughts with God, free from distractions and commitments that steal your attention and disrupt your peace.
• Limit your weekdays and weekends to avoid constant serving. Continuous work can affect your well-being. Remember, the enemy wants to drain your energy so you can’t discern God’s guidance.
• Go for a 30–60 minute walk every day. Walking helps with cell repair, and is particularly beneficial for managing diabetes, while improving mental well-being and productivity. Choose different routes and explore new areas.
• Establish a routine by going to bed
and waking up the same times each day to support your circadian rhythm. Consistent sleep patterns contribute to overall restfulness and well-being. Aim to sleep between 10pm and 2am, as these hours are crucial for cell repair.
• Pay attention to your body’s needs by nourishing it with anti-inflammatory foods, such as colourful fruits and vegetables, while staying away from processed sugars that sabotage your cells.
for the work ahead
In Mark 6:31, Jesus invites His disciples to “Come aside by yourselves to a deserted place and rest a while.” This wasn’t just a break; it was preparation for the ministry that awaited them. Just as athletes need rest to perform at their best, we too need rest to effectively fulfil the calling God has placed on optimal performance and the divine purpose He has assigned to our lives.
Are you ready to embrace the power of rest in your life and community?
Explore ways to make rest a central part of your life and ministry. Head over to scriptfit. com for your FREE resources and start your journey toward a healthier, balanced, rested and spiritually fulfilling life today!
OLIVIA WILLIAMS
Founder of Scriptfit, a qualified health and fitness coach, personal trainer and public speaker. www.scriptfit.com speaker
M Jasmyn Allen expounds on the concept of skill stacking and how it can help to build a more successful community and church
As we celebrate Black History Month, we are reminded of the resilience, creativity and ingenuity that have characterised our community. It also marks a moment of introspection as we look at the opportunities we possess to empower and inspire the generations to come. So, as we reflect on our past and celebrate our present achievements, let us look forward to the role we can each play in forming a promising future. By learning the art of skill stacking, we can enhance our career prospects and help shape a vibrant and successful community.
Skill stacking combines diverse skills from various fields to create a versatile and unique skill set, enhancing an individual's capabilities and giving them a unique advantage in their profession. For example, a graphic designer, in addition to mastering design software, also acquires skills in marketing and project management. By blending these abilities, the designer not only excels in creating visually appealing content but also understands market trends and manages projects effectively. Skill stacking isn't just about having a list of skills; it involves integrating them to enhance their value and distinguish yourself from competitors. The aim of skill stacking is not to be average in numerous skills but to excel in a few core areas, while being proficient in complementary ones. The Bible offers profound insights into the value of diverse skills and talents. Proverbs 22:29 (NIV) says, ‘Do you see someone skilled in their work? They will serve before kings; they will not serve before officials of low rank.’ This verse illustrates the importance of honing one’s abilities and using them to achieve greatness.
Identifying where you can skill stack begins with a comprehensive self-assessment of your current skills and interests.
1. Take a moment to reflect on the abilities you possess – both in your professional and personal life. Create a detailed inventory of what you do well, your passions, and the activities that naturally engage your curiosity. This reflection is crucial, as it uncovers the foundation upon which you can build a unique and competitive skill stack.
2. Once you have a clear understanding of your existing skills, the next step is to identify areas where these abilities intersect with market demands. Research industry trends and job market forecasts to pinpoint where your skill set can be most valuable.
To ensure your skill stack provides a competitive edge, focus on acquiring a unique or high-demand skill that complements your existing abilities. One crucial mistake to avoid is overextension. Do not stretch yourself too thin by attempting to learn numerous skills simultaneously or adding skills that don't align with your core strengths. The key is to identify a skill that not only aligns with your interests but also fills a gap in your industry, making you an indispensable asset.
While trends differ across geographies and industries, here are some broad potential future trends related to skills stacking:
• Digital literacy: As digital technologies continue to reshape industries, the ability to work with data, understand analytics, and navigate digital platforms will be crucial.
• Remote working: The rise of remote work and global collaboration calls for strong virtual communication skills, including written and verbal communication, as well as proficiency in using collaboration tools and platforms.
• Creativity and innovation: Automation and AI can handle routine tasks, but creative thinking, problem-solving, and innovative idea generation will remain uniquely human skills. Combining technical expertise with creative thinking will likely be in demand.
• Emotional intelligence: As automation takes over certain tasks, skills that require emotional intelligence, empathy, and human interaction will become more valuable.
• Cultural competence and diversity: In a globalised world, cultural sensitivity and the ability to work effectively with diverse people will be crucial.
• Environmental and sustainability knowledge: With growing concerns about climate change and sustainability, having skills related to environmental stewardship and sustainable practices could become increasingly important across various industries.
For members of the clergy, skill stacking in line with these trends also apply. As some denominations confront declining membership and reduced in-person worship attendance, there arises a pressing need to adapt and innovate. Mastering the art of connecting with a digital audience is no longer an option but a necessity. This presents unique opportunities for clergy members to embrace skill stacking in order to engage a digital congregation and community.
Skill stacking is more than just a career strategy; it is a pathway to empowerment that aligns with the resilience and innovation our community has always demonstrated. It is a testament to our ability to adapt, innovate and thrive, no matter the circumstances. Let’s continue to build on the legacy of those who came before us, stacking skills upon skills, until we reach new heights of achievement and recognition.
Leondre Douglas shares how older leaders can help young leaders successfully transition into church leadership via one-to-one mentorship
The Black Church has consistently produced outstanding leaders, demonstrating gifts and skills beyond their qualifications. However, many of these leaders now find themselves in their twilight years of ministry, which begs the question: ‘What processes are in place to support successful transitional leadership in the Black Church?’
Past failures to address this question have led some younger leaders to leave their churches to accept opportunities outside of traditional Black churches, which, if this continues, will destabilise the future of the Black Church and its efficacy. So, the question is: ‘What should be done to encourage younger and older ministers to work together to continue the magnificent work of spreading the Gospel throughout the UK?’
The following three suggestions can be models for developing a stronger future:
1. One-to-one mentoring and shadowing
An excellent example of this type of investment is the relationship between Bishop Delroy Powell and Rev Andrew Wignal at the iconic New Testament Assembly Church in Tooting, south London. Before his appointment as senior pastor, Rev Andrew served as the church’s assistant pastor.
During that period, Rev Andrew was able to both witness and engage in hands-on, practical ministry, such as conducting funerals, visiting the sick, and counselling members, whilst also offering Bishop Delroy and other leaders insights on how the church can effectively reach millennials and Gen Zs. This synergetic approach has allowed NTA Tooting to continue to grow and adapt, while still meeting the needs of senior members.
This is a model we see in Scripture, most notably with the Apostle Paul and his mentee Timothy. This simple model demonstrates that, by identifying younger ministers early on, older ministers can put a transitional plan in place to prepare younger ministers for senior church leadership.
2. Equip and release young leaders
Many senior ministers assumed pastorates in their 20s and 30s. This is quite different to the current landscape, with the vast majority of ministers now aged over 50. One denomination which is bucking the trend is the New Testament Church of God, which, under the leadership of their current Administrative Bishop Claion Grandison, has appointed two millennials to high-profile positions within the denomination. Rev Phil Gray and Rev Nathan Hutchinson serve as the National Youth and Discipleship Director and the National LifeBuilders (Men’s) Director (respectively) – roles which have notoriously been reserved for those ‘more seasoned’ in ministry. Over the past year, both Rev Phil and Rev Nathan have shown that they both have the skill and the acumen to be successful in their roles and are already demonstrating their impact on the youth and men of the NTCG. It is important to add that both Rev Phil and Rev Nathan had been preparing for ministry for over a decade through the personal support and discipleship by the likes of the late Bishop Winston Willis, Rev Mark Perrin and Rev David Perrin.
This is the same model we see adopted by Jesus in His ministry, with His disciples ranging from 13–30 years of age. Jesus’s willingness to invest in the disciples in their youth led to them turning the world upside down (Acts 17:6).
3. Provide young leaders with opportunities to lead their generation
Another way some older ministers develop their younger ministers is by creating spaces for them to lead within the wider church leadership structure and vision. Trinity Baptist Church, led by Pastor Kingsley Appiagyei, provides an example of this via its Young Adult ‘Impact’ ministry, led by Pastor Kwame Peprah. Over the past five years, following Pastor Kingsley’s vision to support the spiritual development of the young adults in the church, Impact has grown to include over 200 millennials and Gen Zs meeting every Sunday. One of the main reasons behind the ministry's success has been the leadership of Pastor Kwame, in particular his commitment to building successful teams. Impact is a perfect example of a millennial being given an opportunity within an established Black church to flex their leadership muscle with the support of the senior pastor and organisation, ensuring room for creativity but also accountability.
It is vital to add that these three suggestions only work when we have a generation of upcoming ministers who are devoted to their personal walk with Jesus and the ministry, through humility and service. It is my hope that older ministers are encouraged to actively seek out their successors, and that younger ministers make themselves available and remain committed to loving Jesus and the call to shepherd His people.
Church community can be powerful. People from all walks of life, who have otherwise no connection to each other, join their lives together because of the faith they share. For many, however, church is just a once-a-week event – and it’s limited. Your social circle is more restricted and, in a busy service, there isn’t much time to really go deep in conversation. What if you could have time for depth and connection with your whole church community?
A church retreat, where you go away together for a weekend or a few days in the school holidays, offers a rich opportunity for fellowship. Getting away gives you more time together in an unhurried environment for facilitating a deeper connection. Instead of the post-church rush as your only window for conversation, now you get hours more together. Particularly at an overnight residential, you’ll have numerous chances to get to know new faces as well as enjoying time with familiar ones. The extra hours invested yield exponential value.
As well as extended time, you can enjoy a fresh new space. You can get away from your home environment and enjoy the beauty of the countryside – a fresh location that gives you space to think properly, relax and enjoy the unfamiliar. Retreats make time for socialising, giving you the chance to get to know new people in a safe and welcoming environment.
Eating together is a rich tradition in Christianity, but because it takes a bit more effort we
sometimes neglect to do it as a church. What if you went for a residential, where all the catering was provided for you, giving you multiple meals across your time away, each providing space for quality fellowship? The whole church gets a chance to relax and socialise, rather than being tied up in the kitchen, preparing food or washing dishes. Church retreats give your congregation the chance to worship and learn together throughout your stay. Enjoy rich teaching on a specific theme that takes your community deeper together. Bond through fun activities and sports, where young and old are in it together. You can’t prescribe what exactly will happen at these events; part of the joy comes from the unpredictability that just enjoying being together facilitates.
Perhaps this sounds appealing but you’re daunted by the logistical challenge of organising such an event. It can feel hard to motivate people to be present on a Sunday, let alone commit to a whole weekend!
However, you may find that with the right pitch, your church retreat could be incredibly appealing, especially to those on the fringes. Here’s a chance to get away for a special holiday and be part of something bigger. Church services can be isolating for some –a weekend done properly should mean everyone is seen and thoroughly welcomed.
Groups like Christian Conference Trust specialise in facilitating such experiences. They’re seasoned experts in hosting church retreats that are excellent, restful and accessible. They offer all-inclusive packages for half the price charged by commercial venues*.
Choose from three stunning manor house venues located throughout England. Each offers en-suite accommodation, full catering, and a range of fully equipped meeting halls to facilitate group worship.
Vanessa Grossett provides writers with guidance on what they need to do and how they need to be if they want to be signed and represented by a literary agent
Agents don’t just represent authors based on their writing skills. Though having great writing skills is an advantage, there are other distinguishing factors in play when an agent chooses an author for representation. Since agents get paid by royalty commission and advance payments, representing the right author is vital.
This is why many authors state it is harder to find an agent than a publisher. The publisher has control of the finances, so they don’t lose out if they take on an author whose books aren’t selling well, as they can get their monies from authors who are well known and whose books are selling well.
Since the agent’s income is solely dependent on the author, they have more to lose. So before you approach an agent, it’s important to know what they are seeking – and not just in terms of their submission guidelines.
Marketing and Publicity: It may seem like I keep repeating the importance of marketing and publicity a lot in my articles, however it really is crucial, and is one of the skills that plays an important part of your success.
As a writer, you shouldn’t solely depend on your publisher or agent to market your project. This is your brand, your career, and you need to know how to publicise your work yourself.
There are social media influencers who constantly get approached by both publishers and agents, simply because they have a large following. This is good for the agent, as they can persuade the publisher to provide a high book advance. Nowadays it isn’t about simply
writing a good story.
If you are a new author looking for an agent, it really is advisable to build your credibility first. Though agents state they are looking for new talent, the truth is they are looking for new talent already possessing the marketing skills and the fanbase that will boost promotion and book sales.
If you are shy or don’t want to market, then you may need to consider another career! When you’re an author you are like a celebrity, because you are bringing your creativity to the world. People will want to know who you are; people are buying into you, and not just your writing.
Dedicated Professional Writers: Many people write books because someone has told them to, or they believe the Lord has told them to. Once the book is written, the first thing the writer thinks of is to find an agent, but that doesn’t need to be the case.
Agents are looking for professional, dedicated writers – people who want to make this a career, like a novelist.
The only exception for the one-off book rule is a celebrity, or someone very well known in their career, as the the person already has the leverage and credibility.
Being a professional author really does take time and dedication – especially if you are writing fiction – as you need to come up with book idea after book idea. If you know you don’t want to make a career out of being an author, you don’t need to contact an agent.
If you want to be a professional author before you contact an agent, make sure you have already books published – traditional or self-published – and have a great readership.
You may even have a connection with someone within the publishing industry, as it will be easier for an agent to sell a manuscript.
Connection: This doesn’t apply to all agents, but I truly believe connection is very important and is what most agents are looking for. The author-agent relationship is central in this world of publishing. It is on the same level as the editor and author bond, and can last many years.
For example, I have been representing USA Today bestselling author Parker J. Cole for over 11 years, and I hope for the same connection and bond with the new authors I manage. The agent is taking a chance on you; they don’t want to feel like they have wasted time in the partnership.
I know some writers go to agents because of their credibility and establishment, but that doesn’t mean the relationship will last. As I have mentioned before, nowadays anyone can be established and have credibility. If you believe in God’s divine connections and His divine elevation, the impossible truly does become possible.
When there is a connection there is trust, value, quality, and a long-lasting partnership – and that is priceless.
Happy writing
Ministry leader and pastor, Yvonne Brooks, provides wise, compassionate and insightful advice to readers experiencing problematic life issues
I became a lone parent 10 years ago when I divorced my then husband. My children were 10 and 12 at the time. I agonised long and hard before filing for divorce, as my husband adored his children, and they loved him in return. However, I couldn’t take his verbal and physical abuse and decided to end the marriage. The children were really angry with me at first, but in time came to understand my reasons for the divorce and maintained a relationship with their father – until he married a second time and cut them off. The reason I’m writing is because, now as young adults, they have started accusing me of messing up their childhoods; of being a selfish Christian and mother; and that I’m the reason why he cut them off. As you can imagine I am mortified and am wondering what’s the best way to help my children who remain deeply hurt by the divorce.
Jennifer (name has been changed)
of the
Pastor Yvonne: It is very easy in a situation like this to blame yourself and to feel guilty. I encourage you to read your own letter. I want you to note carefully the part where you say they ‘maintained a relationship with their father’. He didn’t end the relationship with them when the divorce happened but rather when he remarried. He has chosen to cut off his children because he has started a new life, with a new wife. This is not the result of anything that you did, but by his own choice. You are racked with guilt because the Church isn’t clear around the issues of divorce, and we
are not taught in church that abuse in marriage is not acceptable to God. So, deep down, you blame yourself for how your children are now feeling, and you are wondering if maybe the abuse wasn’t so bad and maybe you should have put up with it. Please inform your children that they have a right to their feelings, but you had to make the choice to save your own life and sanity. Now find yourself a good counsellor and make peace with your past.
Despite my prayers and work,
I am a leader of a small congregation which is part of a new but growing denomination. I’m proud to be part of my denomination, but when I think about the church I’ve led for the past 30 months, I feel depressed because its growth has been slow. On a good day, we get about 40 people in attendance, on a bad day 20. I’m trying my best to grow a church God will be proud of. We pray. We fast. We go out witnessing. People come, but they don’t stay. I’ve tried to share my concerns with the leader of the denomination, but he hasn’t made any time whatsoever to talk with me, which has made me even more discouraged. What can I do to get my church to grow and overcome the discouragement I feel about the lack of growth?
Pastor Jonathan (name has been changed)
Pastor Yvonne: Thank you for reaching out. You must settle in your mind whether God called you or whether it was a denominational appointment. If you truly believe that God called you, then please keep your eyes on Him. Start by pinning down the reasons behind the lack of results you are seeing. If possible, get feedback from members/visitors. Pursue study and do your own research into what works and what doesn’t. You also need someone to help you with pastoral care; following up on your visitors; identifying specific needs; and meeting people where they are. Encourage regular attenders to put their gifts and talents to good use and to be active in the church.
Building the church is much more than you can do on your own, so find someone in your denomination you look up to and respect, and talk to them, ask questions, and share resources. Consider attending courses and read books that will give you insight and add to your skillset. Whilst your ‘leader’ has certain responsibilities toward you, don’t let his disregard cause you to become discouraged. You really need a friend you can be honest and open with, sharing your concerns and anxieties. You may find that many solutions come out of these meetings. You have my prayers.
If you would like help with a problem, email editor@keepthefaith.co.uk. Your name will not be published.
Pastor Yvonne Brooks is a co-pastor at New Jerusalem Community Church, Birmingham, and founder of Woman of Purpose, a ministry that encourages women to fulfil their purpose. She is also a speaker and author. Visit www.yvonneelizabethbrooks.co.uk
Author Lola Owolabi writes how during this Black History Month we can be inspired by historical figures to step outside our comfort zones to fulfil our potential and achieve
Have you ever felt as though your world was shrinking, as though the walls were closing in? That’s the discomfort you can feel when you stay in your comfort zone.
But what if I told you that breaking free is the key to unlocking your full potential?
Let’s celebrate Black History Month by honouring the incredible women who dared to dream big. While we honour the trailblazers who paved the way for us, we also recognise that progress requires us to step out of our comfort zones.
The story of Esther in the Bible is a testament to the power of courage, wit and determination! This incredible woman, who went from being an orphan to a queen, shows us that our circumstances don’t define our destiny.
Imagine being a young woman, living in a foreign land, without the comfort of family or familiarity. That was Esther’s reality. Yet, she didn’t allow her circumstances to hold her back. When she was chosen to be queen, she could have easily become overwhelmed by the pressures of palace life. Instead, she used her new position as a platform to make a difference.
Fast-forward to the moment when Esther’s people, the Jews, faced annihilation due to the crafty plots of Haman. This was her moment of truth. Would she hide behind her royal status or risk everything to save her people? Esther chose the latter, demonstrating remarkable bravery.
Her story inspires us to embrace our own potential, even when faced with seemingly insurmountable challenges.
Madam CJ Walker is another icon who embodied the power of resilience and hard work. This African American was born in 1867. Her maiden name was Sarah Breedlove.
Walker’s early life was marked by poverty, racism, and personal struggles. She was orphaned at seven, married at 14, and became a widow by 20, but instead of letting her circumstances define her, Walker used them as fuel to drive her forward.
With just $1.50 to her name, Walker began her entrepreneurial journey, developing a line of haircare products for African American women. Facing stiff competition, scepticism and even ridicule, she persevered. Walker travelled extensively, building a network of agents, and training them to sell her products door to door.
As an author, coach, volunteer, leader and advocate, I have consistently pushed myself beyond boundaries, facing my fears and doubts head on. The result? A deeper sense of confidence, a broader perspective, and a more profound impact on the world around me.
By taking the leap, we can discover new strengths, new passions, and new purposes.
Each new challenge has pushed me to expand my horizons. That’s the thing about stepping out of our comfort zones; it isn’t just about achieving some external goal or success, but about growing as a person, developing our inner strength and resilience, and becoming more of who we’re meant to be.
And let’s be real, it isn’t always easy, but the reward is worth it. By taking the leap, we can discover new strengths, new passions, and new purposes.
The journey of self-discovery and personal growth is often accompanied by challenges. However, it is in these moments of adversity that we have the opportunity to shine. Like the women who have gone before us, we can overcome obstacles, break barriers, and inspire others.
Here are the essential steps to building confidence:
1. Believe in your worth: Recognise your strengths, accomplishments and values. You are capable and deserving of success.
2. Cultivate a positive mindset: Focus on solutions, not obstacles.
3. Surround yourself with supportive people: Build a network of mentors, friends and family who believe in you.
4. Set achievable goals: Break down big dreams into smaller, manageable steps. Celebrate each success along the way.
5. Learn from setbacks.
6. Embrace fear, but don’t let it dictate.
Let us celebrate the achievements of Black women throughout history and continue to empower women of today to reach their full potential. Together, we can create a world where every woman feels empowered to step outside her comfort zone and make a lasting impact.
You are capable of achieving greatness – so believe it, own it, and rock it!
“Poverty began to speak to me as a child; I felt I was nothing, I didn’t matter, and nobody cared to know my name. I think the best way I could describe who I was or what I thought is the word hopeless.
When I was told, ‘Richmond, you have a sponsor!’ to say that we danced and rejoiced was an understatement. I began to walk into the reality that Compassion gave me, an opportunity to rekindle this hope that had been taken away,” says Richmond.
Scan the QR code to read more about Richmond’s story.
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Ten-year-old Fudia had severely bowed legs. Instead of playing with her friends or walking together to school, every step caused her pain.
But Mercy Ships is able to help children like Fudia get the surgical care they need –and it’s all because of people like you.
When you put your faith into action, you can bring healing to a child like Fudia.