March 2022 Edition of The Christian Recorder

MARCH 2022

$3.25

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VOLUME 171, NO. 6

MARCH 2022

GOD IS IN THE DATA

By Rev. Tiffany Brooks, 2nd Episcopal District

Data is and will always be essential to the development and progress of any organization; however, the one who has it determines its relevance and effectiveness. In 2020, following the beginning of the COVID-19 pandemic, the Barna group conducted a study analyzing trends within the Black Church with a small sample size of black congregants from a variety of backgrounds and identifiers. The focus of their study was to analyze these trends as they related to leaders and members in predominantly black denominations and black-led congregations and shifts exacerbated by the pandemic.

The Barna Group study reminds me of the work done by Lincoln and Muymiya, published in 1990 in their book titled, The Black Church in the African American Experience. The data presented by the Barna Group is not at all surprising; it is information that has been known and growing over the last 20 years. The data presented did, however, provide deeper insight into what is happening and foreshadow the path of denominational churches and others. Consequently, we should be asking ourselves what we should be doing if the data we consistently receive does not reflect a positive trend?

While the information presented is not new, it is expansive and a needed reminder that the church still has work to do to ensure its effectiveness and, quite frankly, its longevity, especially in regards to denominational borders. The problem is not a ...continued on p4

LIVING THE LIFTING AS WE CLIMB LIFESTYLE

By Dr. Gloria Reese, 13th Episcopal District

Over a century ago, Anna Julia Cooper, one of the most prominent black scholars in history, wrote, “Only the Black woman can say ‘when and where I enter, in the quiet undisputed dignity of my womanhood, without violence and without su suing or special patronage, then and there the whole Negro race enters w with me,’” A Voice from the South by a Black Woman of the South (1892). Throughout her lifetime, Mary Elisabeth Jo Johnson Mills, born in Franklin, Tennessee, on the Fourth of July, embodied the very spirit of Cooper’s prescient words.

T These phenomenal women believed that education was the key to the problems that plagued women in society. Through th scholarship and example, each woman became a transformational figure by dedicating her life to inspiring others, their ch challenging the limits of what one could achieve, and bringing to the forefront the importance of education in uplifting th community. their Mrs. Mills, as she would come to be known by many, was one of six children. Her parents understood what it took to su succeed and set high expectations for all the children. Mrs. Mills eventually graduated from Tennessee State University, ac achieving a Master’s degree in education.

Throughout her life, Mrs. Mills served the community as a nurse, church leader, Shorter Chapel AME Church member, an community leader. Nevertheless, it became increasingly clear that teaching was indeed her first love in whatever and ca capacity she served. As a young child in the late fifties, I can vividly remember that school days were the ...continued on p12

A CONTEXTUALIZATION OF THE BOMB THREAT: A BRIEF HISTORY OF AMERICA’S USE OF FIREBOMBING THE BLACK CHURCH

By Aaron M. Treadwell, Ph.D., Contributing Writer

Black History Month (BHM) is the oldest historical c celebration in America, and its existence has challenged t ideological fears of white supremacy since 1926. The the f father of black history, Carter G. Woodson, conducted t celebration, and its purpose was proactive – never the a again should people be allowed to deny the existence of b black history.1 Woodson, who was told that researching bblack history was an impossible task at Harvard, used

A TALE OF TWO JUSTICE SYSTEMS

By Stephanie Pierson, Contributing Writer

It is no surprise that racial bias is endemic in our current criminal justice system.

The conclusion of 2021 brought multiple trials to the public eye almost simultaneously, including those of Kyle Rittenhouse,1 the McMichael family,2 and Kim Porter. In seeing the results of these trials, we have either felt relieved that the justice system found the defendants guilty on the charged counts, or f we w have been baffled by not guilty verdicts, as in the case of Kyle Rittenhouse. The polarity in verdicts has c led l us to believe that there are two justice systems in the United States – one for black people and other people U of o color, and one for white people. However, in actuality, the t United States has only one justice system: one that is i not broken but is instead working as its founders intended to uphold white supremacy. i

1

Jarvis R. Givens, Fugitive Pedagogy (Cambridge, MA: Harvard University v Press), 2021. ...continued on p2

AC Celebration l b ti of 138 Years “In the Valley” … p3

Th S The Sacred Work of White Discomfort … p6

WMS-AMEC COVID-19 Public Education Campaign… p10

Being H Human in the Time of Trump… p14

1 2

https://www.nytimes.com/article/kyle-rittenhouse-trial.html. https://www.nytimes.com/live/2021/11/24/ us/ahmaud-arbery-murder-trial. ...continued on p4

Li i and Living d Ministering Through Two Enemies… p18

Allen University Announces Honorees for 16TH Annual UNCF Scholarship Gala… p25

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MARCH 2022

...From A Contextualization p1 the pen to examine how hateful ideology could turn into prejudice, bigotry, and even violence for the disinherited. In his seminal work, “The Mis-Education of the Negro,” Woodson even makes the bold claim that “there would be no lynching if ‘it’ did not start in the schoolroom.”

The aforementioned “it” was America’s ideological and theological disdain towards black people and their culture, and Woodson’s work warranted numerous crimes against black people in the name of saving white ideological supremacy. Political and educational attacks against Black History Week and later the now monthlong celebration continue. Some states have supported boycotts of BHM, Confederacy month replacements, and even an “international” celebration replacement, each effort to marginalize those of African descent further. Yet, one of the more haunting methods of demeaning black ideology in American history has been the act of physical violence. The historiography of Nadirera violence is flooded with details of

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lynching, but what is often overlooked is the terrorist act of firebombing, or what is legally described as arson.

There are hundreds of recorded arsons in the annals of African American history, and many of these violent acts target institutions supporting uplift; one of the best examples is the Black Church. One black congregation in Murfreesboro, Tennessee, Key Memorial UMC, was burned just days after the pastor’s son integrated a local high school (Central Magnet High, Murfreesboro, Tennessee). To express the recency of such events, this person is still a trustee in my congregation.

When observing the police report, the tragedy was filed as a “mysterious accident,” although living members of my congregation say otherwise.2 In Perry, Florida, arsonists burned Stewart Memorial AME Church after a member decided to get political. In Clyattville, Georgia, Peyton AME Church was one of six black churches to face arson in a violent terrorist spree against a Student Non-violence Coordinating Committee (SNCC) registration drive in the area.

Peyton’s arson happened on September

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14, 1962, as “somebody threw a Molotov cocktail into Peyton AME Church in attempt to destroy it.” Thankfully, the arsonist used “an inflammable liquid” that did not burn the entire building.3 On February 1, 2022, more than a dozen Historical Black Colleges and Universities (HBCU) received bomb threats.4 Among the institutions targeted with hate crimes were schools affiliated with the Black Church; this included an AME institution, Edward Waters University in Jacksonville, Florida. The historical methodology behind arson in the post-Nadir era was strategic. Churches that utilized a social-political theology were often targeted and threatened until silenced.

Institutions that provided autonomy, business and economic opportunities, and educational uplift were also targeted and threatened. In fact, violence became so bad that many churches like those in the Florida Conference voted against political theology in its pulpits in 1881.

During an annual conference, a leading presiding elder put forth the direction that nobody would “be admitted hereafter into the Conference as long as

the ministers were involved in political pursuits.”5 Therefore, the strategic targeting of HBCUs should also be acknowledged as intentional – these institutions of higher learning produce more African American professionals than predominately white institutions.

They are being targeted because their existence is a threat; they are being attacked because their work is steeped in divine justice, and their work has been successful in uplifting its people.

Just as Woodson’s Black History Week sought to rid America of ideological suppression, institutions like the Black Church and HBCUs must continue to carry on the same tradition. “This is the universal note in Black Theology. It believes that all people were created for freedom and that God always sides with the oppressed against the oppressors.”6 ❏❏❏

2

The Nashville Banner, June 22, 1963; Chattanooga Daily Times, June 9, 1963.

Aaron Treadwell, Crisis in the Study of Religion, “Black Fires: Analyzing the Relationship Between Radical Theology and Arson in South Georgia,” (Equinox Publishing Ltd.: Sheffield, South Yorkshire) In Print (2022); The Knoxville News-Sentinel, Sun, September 16, 1962, 10.

4 Alisha Ebrahimji, CNN. 2022. “’I’m Just Tired of Being Terrorized Like My Grandparents Were’: More Than a Dozen HBCUs Got Bomb Threats on the 1st Day Of Black History Month”. CNN. https://www.cnn. com/2022/02/01/us/hbcu-bomb-threats-tuesday/index.html.

5 Canter Brown, Carpetbagger Intrigues, 286-87; Jacksonville Daily Florida Union, December 6, 1881.

6 James H. Cone, Peter J. Paris, and Kelly Brown Douglas, A Black Theology of Liberation, (Orbis Books: Ossining, NY), pg. 32.

3

THE CHRISTIAN RECORDER: The Christian Recorder (ISSN 1050-6039, USPS 16880) is the ofϐicial organ of the African Methodist Episcopal Church and a member of the Associated Church Press and the National Newspaper Publishers Association. Founded in 1852, it is printed monthly by the AMEC Sunday School Union, 1722 Scovel Street, Nashville, TN 37208. Periodicals Postage Paid at Nashville, TN.

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A TALE OF TWO CHURCHES

By Rev. Joelynn T. Stokes, Esq. , 4th Episcopal District

It was the best of times and the worst of times. This quote from A Tale of Two Cities by Charles Dickens aptly explains the feeling of many in our church these days. The recent lockout of a woman in ministry because of her gender would have one believe that the African Methodist Episcopal Church is as misogynistic as our most previous president. However, as the Rev. Deborah Blanks aptly noted in her Facebook post referencing the lockout, “This is not us.” While there is much work to be done in the AME Church as a whole on the issue of gender justice, it is clear that there are leaders in our Zion who not only understand the importance of gender equity and parity but also practice gender equity and parity.

Bishop John F. White, presiding prelate of the Fourth Episcopal District, is an example of one who champions gender equity. The picture included may appear to be merely a nice picture of Bishop White with some women in the ministry of the Fourth District, but that is not the case. This picture reflects not just women in ministry; it reflects members of Women in Ministry who serve as presiding elders and lead pastors of Connectional churches (defined as the first and second churches of an Annual Conference) in the Fourth Episcopal District. During his five-year tenure in the Fourth Episcopal District, Bishop White has intentionally promoted women in ministry to positions of leadership. However, he will quickly tell you that he did not seek to elevate women. Instead, he sought to elevate the best candidates for the positions, and they just happened to be women. Because Bishop White harbors no gender biases, implicit or explicit, he is able to practice what he preaches.

R-L: Reverends: Joy Gallmon, St. Mark Milwaukee (Chicago); Cindy Carr Rudolph, Oak Grove (Michigan); Presiding Elder Elaine Gordon (Indiana); Bishop John F. White; Presiding Elder Lenore Williams (Indiana); Presiding Elder Stacy Smith (Chicago); Conitras Houston Dickens, Dupage (Chicago); Tammy Harris-Banks, St. Paul Downtown Detroit (Michigan); Joelynn T. Stokes, Esq. General Board Delegate, General Counsel, 4th District. Not As a result, women pastor the first church in four of the five annual conferences Pictured: Reverends: Adrian Johnson, Ward Chapel (Illinois); Patricia Herring, (not including India) in the district. Bishop White also appointed women to pastor St. John Springfield (Illinois); Kenesha Blake-Newell, Grant (Canada). second churches in many of those same annual conferences. Two female presiding District. These two bishops along with a few others’ commitment to gender justice, elders lead the conference that does not have a first church pastored by a woman. equity, and parity through promotions to pulpits, appointments to committees, and In addition, women serve on the annual conference Finance, Ministerial Efficiency elections to seats of influence and change, shines a light that reminds us there are Committees, and the Trustee Board. In some cases, women serve as vice-chair of more and more bishops living out their commitment to gender justice and parity. these conference committees.

These bishops are shining lights in our Zion, for which we give God praise.

So while we must vigilantly advocate for those still facing discriminatory actions like Yes, it is the best of times and the worst of times; but we hold fast to the belief that those witnessed in New Jersey and in other places yet to be discussed openly, we give the AME Church will be true to the ministry of Jesus Christ, a ministry of justice, God praise for leaders like Bishop White and Bishop David R. Daniels, who elevated th equity, and reconciliation. ❏ ❏ ❏ an unprecedented number of women to the presiding eldership in the 15 Episcopal

A CELEBRATION OF 138 YEARS “IN THE VALLEY”

By Desiree V. O’Bryant, 6th Episcopal District

What a glorious time in the Lord, as Saint Peter African Methodist Episcopal (AME) Church, Fort Valley, Georgia, celebrated 138 blessed years in existence.

Saint Peter’s Church Anniversary commenced on Sunday, November 21, 2021, at 10:00 a.m. The theme for the occasion was “Victory Through Christ.” The worship leader, Brother Breon Smith, gracefully set the spiritual tone for the occasion. After reciting the doxology, Sister Raven Johnson, Anniversary Committee co-chair, read the Litany of Empowerment. “The Church’s One Foundation” was the morning hymn of praise. After singing the hymn, Sister Frances O’Bryant delivered a fervent prayer, followed by the reading of the scripture (Colossians 3:13-17) by Sister Teralyn Harris.

Sister Ruth Taylor, from St. Paul AME Church, introduced the anniversary messenger, the Rev. Dr. Kevin T. Moore. The Rev. Moore is a graduate of Morris Brown College. On May 29, 2019, Bishop Reginald T. Jackson appointed him as the 52nd pastor of Saint Paul AME Church in Macon, Georgia. Pastor Moore is an itinerant elder in the African Methodist Episcopal Church. He comes from a long line of pastors; he is a third-generation pastor who believes that the word of Reverend Doctor God has life-changing power. The Rev. Moore’s scripture Kevin T. Moore was 2 Kings 7:1-2. His sermon title was “Faith or Reason.”

The Rev. Dr. Moore preached about deciding between ffaith or reason. He explained that you can tell what kind oof faith a person has by the language they use and that yyou must be careful not to allow reason to assassinate your ffaith. He also noted that when there are storms in your life, yyou must keep the faith that God has placed inside you and ggive God the glory. Finally, Pastor Moore reminded Saint PPeter that even though God has been faithful to them for 1138 years, they must continue to have faith in God. The ccelebrated event was truly a day of praise, worship, and tthankfulness.

The Anniversary Committee chairperson, Desiree O’Bryant, presented the occasion. She reflected on the humble beginnings of Saint Peter by reading a brief history of the church and emphasized that we cannot forget our past as we look ahead to the future. To further emphasize this point, she asked the Saint Peter members who are four-score (80 years old) and over to stand and be recognized. “They have faithfully dedicated their lives to Saint Peter and the community,” she said. They each received a token of appreciation from the Anniversary Committee. In addition, the Praise Team from Saint Paul AME Church, Macon, Georgia, blessed the congregation with several Chairperson O’Bryant thanked the Anniversary inspirational selections: “Great Things,” “Strength Like No C Committee for diligently working together and planning Sister Desiree O’Bryant O’Bryant, Sister Crystal Brown Brown, Sister Other,” and “Grateful.” for the program’s success. She also thanked Pastor Moore Raven Johnson, Sister Kenshayala Johnson, Sister Sister Crystal Singleton Brown, president of the Daisy Bianca Ballard, and the Reverend A. Angelo Dixon. and Saint Paul’s Praise Team for helping to make Saint M. Wooden Women’s Missionary Society, presented Peter’s anniversary experience a memorable one. The “The M.E. Singleton Service Award.” This award is presented annually in memory congregants were blessed with the benediction given by Pastor Moore and joined of her father, Brother Merchant E. Singleton, a faithful servant to his church and together to fellowship and partake of the anniversary dinner in the Ulric George community. The recipients of this award were Sister Raven Johnson, Sister Bianca Fellowship Hall. The Rev. A. Angelo Dixon is the pastor of Saint Peter AME Church.

Ballard, and Sister Kenshayala Johnson. Sister Brown praised the recipients for their The Rev. Harvey R. Williamson is the Macon South District presiding elder, and the selfless acts of commitment and faithful dedication to Saint Peter for singing every Right Rev. Reginald T. Jackson is the 6th Episcopal District presiding prelate. ❏ ❏ ❏ Sunday during the pandemic. She said, “They were an inspiration to us all.”

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——TRANSITIONS —— Reverend Terry L. McCray Hill (1959-2022) From bedroom communities to urban centers; from the kitchen table to the corporate boardroom; from a university setting to a makeshift classroom in a church basement; from the development of task forces to address quality of life issues to the toils of engaging blueprints for restoration projects and new construction: fulfilling the visions of local congregants and communities has been the backdrop from which the Reverend Terry McCray Hill has preached, pastored, taught, researched, and administrated for over thirty years. In November 2004, after having served seven years as pastor of Wright Chapel African Methodist Episcopal Church in San Francisco, California, she was appointed pastor of Bethel AMEC in Sparks, Nevada, the oldest African American church in the state, in its centennial celebration and renovation of its historic landmark property in Reno, Nevada. In November 2009, she was appointed pastor of the historic Payne Chapel AME Church in Colorado Springs, Colorado as its first female pastor since its inception in 1872. In November 2014, she was assigned to her current charge, Bethel AME Church in Portland, Oregon, where she served until her death.

Academically prepared, she earned a Bachelor of Science in Bioresource Sciences from the University of California at Berkeley, a Master of Public Administration in Health Services Management from Golden Gate University in San Francisco, and a Master of Divinity from the Pacific School of Religion (Graduate Theology Union) in Berkeley. Initially beginning her professional career as a licensed technician with ...From God Is p1 matter of tradition but of how tradition—its structure, symbolism, and

implementation are detrimental to the forward progress of the church. The church-ofold is not the church-of-now, and it has not been for quite some time; however, how do we lean into this reality? How do we move from research and advice to effective implementation practices? The Barna Group study is relevant and engaging; however, data is only a small portion of what we need to move our churches forward. The world is changing at a rapid pace. As many churches are beginning to engage in more virtual spaces such as the metaverse, some churches are significantly behind for reasons including but not limited to resources (i.e., staff and funding), access, outdated mindsets, equity injustices, and structural disorganization and dysfunction.

The Barna Group’s study provides data that highlights the following effects of the COVID-19 pandemic and elevates what we have always known and continue to discuss without strategic plans for addressing. First, congregational attendance has decreased even more, which is understandable in such an unstable time. Second, black youth and young adults who attend church are more likely to identify as being Christian than other races but are less likely to identify as Christian than their older black counterparts.1 Third, there has been an 89% decrease in religious affiliation from black adults compared to the general population.2 Fourth, those who identify as Christian, Black Millenials, and Black Gen Z are distancing themselves from faith and spirituality, claiming to be more spiritual but not religious, and are finding other spaces outside of the four walls of the church to engage in their faith journey. The study refers to it as a “dissociation of belief, practice, and identity.”

The data further shows that black young adults prefer Bible study in group settings while older black adults prefer personal Bible reading. However, this data does not translate to attendance as older black congregants continue to make up the majority

SmithKline Clinical Laboratories, the Rev. Terry held management-level positions in both the academic setting and public sector, including the University of California system as Management Services officer for the statewide 4-H Youth Development Program, director of Financial Services for the statewide Mathematics Engineering Science Achievement (MESA) Program, Division administrator for the Occupational and Environmental Medicine Division in the School of Medicine (UC San Francisco), and consultancies for the San Francisco Department of Public Health.

The Rev. McCray Hill was a member of Delta Sigma Theta Sorority, Inc. and The Links, Inc. She was certified by The Association for Clinical Pastoral Education, Inc., as a hospital chaplain/spiritual care unit. She also received numerous community service awards, citations, and honors for her community development and social justice work. She was a recurring featured columnist in The Reno Gazette-Journal.

She has the distinction of being the 5th District of the AME Church Lay Organization’s first female Pastor of the Year Award Recipient in 2007 and again in 2011 and the 5th District Women’s Missionary Society and Young People’s Division Pastor of the Year in 2011. The Rev. Terry McCray Hill was one of 132 pastors and the first AME pastor in the United States selected by the Lilly Endowment to participate in the 2008 National Clergy Renewal Program.

She was wonderfully married to Mr. Arthur Hill, a retired certified community health/social services worker. ❏ ❏ ❏ of those who attend weekly and bi-weekly Bible study. Interestingly enough, the study also reported that older black adults are “more likely to say that teaching the Bible is one of the most important issues that the Black Church should be involved in.”3 As it relates to engagement outside of worship services, men and Millenials are the most frequent participants; however, this is not the case for worship services and in-house church engagement opportunities. This information has made it more apparent that what churches can and are willing to provide and facilitate dictates who participates. Exploring further data, churches are seeing fewer than 100 attendees, and this has been the case prior to the pandemic, yet black Christians still claim that the Black Church is central to their lives. With this small glimpse of an extensive body of research, we find what we have always known, society is changing, church engagement is changing, but some churches are not in the way that accommodates black congregants’ present and everyday realities.

It is important for black churches, especially the African Methodist Episcopal Church as the oldest black denomination, to consider how this information affects its systems and structures, especially as more black non-denominational churches continue to grow, expand, and attract black Christians at a significant rate from all generations. While we continue discussions about how to improve in our areas of lack, at some point, we have to recognize that we are continuously whispering to the wind if we are not going to act. Indeed, conversations need to be had, and decisions need to be made, but thoughtful implementation and actions will push the church further and increase its longevity. Without these things, we find ourselves on a journey towards irrelevance and extinction.

The Rev. Tiffany Brooks is the minister to Young Adults for Reid Temple AME Church in Silver Spring, Maryland.

1

The Barna Group. Trends in the Black Church: Celebrating Its Legacy and Investing in a Hopeful Future. Barna Group, 2021, Barna, https://www.barna.com/trends-in-the-black-church/.

Ibid., pg. 8.

3 Ibid., pg. 14.

2

...From A Tale p1 With regards to former Minnesota police officer Kim Porter’s trial, although she was found guilty on two counts of manslaughter, she initially pled not guilty for killing Daunte Wright and made headlines for breaking down in tears on the stand. The courtroom and jury caved to her white fragility, overcome by the weight of her tears.3 On the other hand, for black people who stand trial for a crime, even if they are children thrown into a system designed for adults, their tears mean nothing. For example, the Netflix docuseries When They See Us highlights the experiences of five Black and Latino men whom a jury wrongfully convicted of raping a woman in Central Park in 1989.4 The Central Park Five’s tears meant nothing to the jury or the judge because the criminal justice system was and remains 3

hellbent on incarcerating black and brown people.

While speaking with media outlets following the verdict in the McMichael family’s trial for the murder of Ahmaud Arbery, prosecutor Linda Dunikoski said that the outcome of the trial proves that “the jury system works in this country,”5 but that is, unfortunately, not the case. In the McMichael’s trial, the final jury was almost all-white in a county where the black population is over 25 percent, and this is only one example of racially biased juries across the country.

Although it can be easy to get caught up in the outcome of one trial, we cannot rely on white supremacist systems to be the arbiters of justice in our society. While there is power in small victories and

https://www.reuters.com/world/us/minnesota-ex-cop-testifies-trial-over-killing-daunte-wright-2021-12-17/.

Ava Duvernay, When They See Us, Netflix.

5 https://www.fox5atlanta.com/video/1005822 4

holding people accountable for their actions, we have to be careful not to see the few guilty verdicts of racists and white supremacists as confirmation that our justice system works for everyone. We have seen on multiple occasions that this is not true. True justice will never be accomplished through our current system, even if the system occasionally convicts white supremacists; therefore, we must not lose sight of the desired end goal: the abolition of a punitive justice system.

Stephanie Pierson • Phone: (478) 365-3945 • Email: stephaniepierson20@gmail.com • Church Affiliation: African Methodist Episcopal Church

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COMMUNICATION IS CRITICAL IN OUR DIGITAL AGE; WORLD COUNCIL OF CHURCHES CENTRAL COMMITTEE EMPHASIZES The World Council of Churches (WCC) governing body on 14 February received “A New Communications Paper for the 21st Century: A Vision of Digital Justice,” a text created in preparation for the WCC’s 11th Assembly later in 2022 that takes into account the results of a symposium on “Communication for Social Justice in a Digital Age” held in September 2021.

According to the paper, the digital transformation of society raises profound issues that the ecumenical fellowship has wrestled with for many decades: power, justice, equity, participation, promoting sustainable communities, care for creation, how voices from the margins are heard, as well as human dignity, and what it means to be human, made in the image of God. The paper states that “digital technologies can be powerful tools for living in relation with others, for inclusion, education, encounter, imagination, creativity, and understanding.”

However, digital communication platforms are also “used to spread disinformation and hate, exploit individuals and communities, increase surveillance, and contribute to growing gaps in access, power, and wealth.”

The paper urges “a transformative movement led by civil society and communities of faith to bring about digital justice.”

The WCC Central Committee also received “Pilgrims on the Path of Peace – The Journey of the WCC from Busan to Karlsruhe,” which recounts the journey of the WCC since its last assembly in 2013. It is the story of a fellowship of churches committed to moving together on a pilgrimage of justice and peace and will be the report of the central committee to the assembly.

The WCC Central Committee meets via videoconference 9-15 February to prepare for the WCC’s 11th Assembly, address business matters, and strengthen the WCC fellowship through sharing and prayer. https://www.oikoumene.org/news/communication-critical-in-our-digital-age-wcccentral-committee-emphasizes. ❏ ❏ ❏

MOST PASTORS SEE RACIAL DIVERSITY IN THE CHURCH AS A GOAL BUT NOT REALITY

By Marissa Postell, Lifeway Research

NASHVILLE, Tenn. — Most Protestant pastors say every church should strive to achieve racial diversity, but few are achieving it.

A new study conducted by Nashville-based Lifeway Research surveyed 1,000 Protestant pastors to learn their views on race and racial reconciliation in the church.

The findings reveal some gaps among churches, including the difference between what pastors say they want for their churches as far as racial diversity and what their churches actually look like. There are also differences between what African American pastors are doing to lead their churches toward racial reconciliation and what steps white pastors are taking toward this end.

“For years, pastors have expressed a desire to have more ethnically diverse churches,” said Scott McConnell, executive director of Lifeway Research. “So every few years we want to check in on the progress they’re making toward achieving that goal.”

THE REALITY Churches aren’t often racially diverse. Most Protestant pastors in the United States say their churches are predominantly one racial or ethnic group (76%). There has been some progress over the past five years, however, as more pastors say there is at least some racial or ethnic diversity in their churches today (22%) than said so in ECUMENICALNEWS

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YESTERYEAR AND TODAY: EMBRACING THE SANCTITY OF BLACK LIVES Do you not know that you are God’s temple and that God’s Spirit dwells in you?

If anyone destroys God’s temple, God will destroy that person. For God’s temple is holy, and you are that temple. — 1 Corinthians 3:16-17

16 17

By Rev. Dr. Angelique Walker-Smith

Recently, I discovered the gravesite of a greatauntie with an older cousin. Her gravesite—like so many gravesites of people of African descent in the Black Belt of Alabama—was hidden. A few days later, we visited the family gravesite of my great-great-greatgrandmother, also hidden and buried behind the high hedges of a very well-kept white cemetery with many other descendants. I fell to my knees, prayed, and once again gave thanks for my ancestors and for the honor of being their descendent.

Black History Month offers a hallowed time for all of us to give thanks to ancestors like these and actively engage in solidarity with their legacy, which calls us to faith, love, equity, and hope. It is a time to recognize the public and visible leadership of those most often celebrated and recognize those who have been less visible, invisible, and even removed from the memory of yesteryears. Alabama is not the only place where our gravesites are hidden; they are hidden in locations across the nation and around the world.

Stories, individuals, and peoples of Africa and African descent have been systematically erased from our memories. This erasure includes black lives who did not survive infancy as well as those who gave life. Black lives have been erased from cradle to grave. This lack of memory desanctifies black lives and compromises the history and herstory of all of us.

The proper honoring and remembrances of gravesites and the related narratives of black lives remind us of the policies of enslavement of African peoples, of the Emancipation Proclamation, of the abbreviated period of Reconstruction, and of the congressional reversal of these policies that ushered in the Jim Crow laws. It reminds us of periods when black lives were not properly buried when they were isolated or even bulldozed over to benefit those who took black farmlands and built their homes atop black lives. This legacy informs the system of racism today.

The acts of honoring and remembering help avoid repeating past horrors like these and encourage a more sanctified way forward, as cited in 1 Corinthians 3:1617. This remembrance also recognizes the hope these ancestors foresaw for their children. Today, their descendants are reclaiming the meta-narratives and common narratives of and by people of Africa and African descent. We ask, “Who do you know who can tell ancestral and descendent stories?”

Students from our Historically Black Colleges and Universities (HBCUs) and related sanctuaries will be sharing their voices during our Black History Month observance at Bread for the World. This month, Bread will also be convening leaders from black farming communities, addressing the upcoming farm bill while celebrating the sanctity of black lives. We invite you to join us as we remember and honor black lives as we advocate together to end hunger.

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

a 2017 Lifeway Research study (17%).

There are a few indicators of churches that are most likely to be predominantly one racial or ethnic group. White pastors are more likely than pastors of any other race to say their churches predominantly represent one racial or ethnic group. Furthermore, the more education a pastor has, the more likely that pastor’s congregation is to consist of predominantly one racial or ethnic group. Pastors with master’s degrees are most likely to pastor primarily monoracial churches (82%) with the likelihood decreasing among pastors who have a bachelor’s degree (73%) or no college degree (66%).

And if you’re looking for a multiracial church, you’re most likely to find it in the West, as pastors in the West are most likely to say they lead multiracial churches (36%). ...continued on p27

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ECUMENICALNEWS

THE SACRED WORK OF WHITE DISCOMFORT

By Robert P. Jones, Ph.D, PRRI.

If we, white Christians, can muster the courage to walk in its company, discomfort with our racial history can be a sacred and saving gift.

In Florida, a state senate committee wants to make it illegal to cause discomfort to white people. This bill, which reads like a scene from 1984, is a doozy. You can, and should, read the full text: https://www.flsenate.gov/Session/Bill/2022/148/Analyses/2022s00148.pre.ed.PDF. The bill purports to “protect individual freedoms and prevent discrimination in the workplace and in public schools.” However, it then proceeds to define “individual freedoms” and “discrimination” in ways that are unrecognizable to the plain, historic meaning of those words.

Here is a quick tour. The bill notes that the State Board of Education (SBE) “requires that instruction on the required topics must be factual and objective, and may not suppress or distort significant historical events, such as the Holocaust, slavery, the Civil War and Reconstruction, the civil rights movement and the contributions of women, African American, and Hispanic people to our country.” So far, so good. But here are the next two sentences: Examples of theories that distort historical events and are inconsistent with SBE-approved standards include the denial or minimization of the Holocaust, and the teaching of Critical Race Theory, meaning the theory that racism is not merely the product of prejudice but that racism is embedded in American society and its legal systems in order to uphold the supremacy of white persons.

Instruction may not utilize material from the 1619 Project and may not define American history as something other than the creation of a new nation based largely on universal principles stated in the Declaration of Independence.

The magnitude of the contradictions here, separated only by a comma, is jarring. The minimization or denial of the Holocaust is prohibited, but the minimization and denial of America’s treatment of Native Americans and African Americans are mandated. A critical reading of history has lessons for the Germans, but not, evidently, for Floridians. The systematic oppression and murder of Jews overseas hold lessons for today, but the bigotry and violence toward Native Americans and African Americans at home does not.

Never mind that Adolf Hitler’s Nazi regime studied America’s treatment of Native Americans and African Americans in their search for models for subjugating and exterminating European Jews. Never mind that the Declaration of Independence’s “universal principles”

include a description of Native Americans as “merciless Indian Savages, whose known Rule of Warfare, is an undistinguished Destruction, of all Ages, Sexes, and Conditions.”

The most pernicious part of the bill is its bizarre definition of “individual freedom,” consisting of eight principles plainly written to protect white people.

The final one is the most sweeping: “An individual should not be made to feel discomfort, guilt, anguish, or any other form of psychological distress on account of his or her race.” The bill then defines “discrimination” under Florida state law as a violation of “individual freedom.” This provision effectively gives any single white person veto power over the content of the history curriculum in schools or training in the workplace. White discomfort governs

historical truth.

As I noted previously (“Shutting Down the Manufactured Critical Race Theory ‘Debate’”), this bill shares a common purpose with the raft of other CRT bills emerging in state legislatures across the country. Unfortunately, these bills are political theatre and campaign tools dressed up in the guise of legislation.

There simply is no evidence that the problem these bills purport to address— widespread use of CRT in primary and secondary education settings—exists.

It is easy to dismiss all of this. But the conjuring of discomfort avoidance as a mark of individual freedom and thereby the grounds of a novel conception of discrimination is revealing.

First, we should answer the question, “Why are we seeing this strategy emerge now?”

According to a study by The Brookings Institution, as of November 2021, nine states had passed, and 20 states had introduced bills that are being promoted as banning CRT. Part of the answer lies in the unique cultural moment we inhabit as a country.

As I argued in my 2016 book, The End of White Christian America, the visceral nature of today’s white conservative politics is driven by its desperate need for new mechanisms for ensuring white supremacy amid America’s changing demographics, particularly the loss of a white Christian majority over the last decade. As recently as 2008, white Christians comprised 54% of the population, but 44% today.

More immediately, this legislation lifts language directly from former President Trump’s executive order targeting CRT, which banned the use of so-called “divisive concepts” and introduced the white “discomfort” criteria. Biden repealed this executive order on his first day in office.

Like the other bills, the Florida bill is part of a coordinated Frankenstein-style strategy for exhuming and resurrecting Trump’s defunct executive order.

However absurd the premise, the language merits further interrogation.

For example, what does it mean to say that the avoidance of discomfort, particularly by those representing the country’s historically dominant race and religion, constitutes ...continued on p7

GLOBAL METHODIST CHURCH SETS OFFICIAL LAUNCH DATE With humility, hope, and joy, a 17 member body of theologically conservative Methodist clergy and laity, known as the Transitional Leadership Council, is pleased to announce the Global Methodist Church will officially launch on May 1, 2022.

Supported by fervent prayers, faithful discernment, and a sure hope for the future, the Global Methodist Church is a Holy Spirit inspired movement committed to making disciples of Jesus Christ who worship passionately, love extravagantly, and witness boldly to the ends of the earth.

Thousands of Methodist clergy and laity from around the world have worked together for over three years to lay the groundwork for a new, theologically conservative Methodist denomination steeped in the great ecumenical and evangelical confessions of the Christian faith. They envision a church fired by a warm hearted, Wesleyan expression of that faith that is dedicated to sharing the Good News of Jesus Christ in word and deed.

“The Global Methodist Church will warmly welcome people eager to join others in fulfilling its mission,” said the Rev. Keith Boyette, chairman of the Transitional Leadership Council and president of the Wesleyan Covenant Association. “We have heard the truth of Jesus Christ, experienced the forgiveness of his grace and love, and so bear witness to his transforming power. We long

to take our place alongside brothers and sisters in the church universal who seek to live out their faith everyday so that others might come to know Jesus Christ as their Lord and Savior.”

After having worked for years to renew and reform The United Methodist Church, in late 2019, theological conservatives faithfully joined leading UM Church bishops, and leaders of centrist and progressive advocacy groups, to hammer out an amicable and orderly plan to divide the UM denomination.

That plan, known as the Protocol of Reconciliation and Grace through Separation, rapidly gained the support of people across the UM connection, and it appeared headed for approval at the denomination’s May 2020 General Conference. Unfortunately, after two previous postponements, UM Church officials have announced that it is postponing the conference for a third time. Its inability to find ways to help international delegates gain access to COVID-19 vaccinations and secure U.S. entry visas led to the cancellation.

Consequently, the Protocol cannot be adopted this year, so faithful and patient United Methodists will not be afforded the opportunity to part ways with the UM Church according to the Protocol’s terms. Under its provisions, every theologically conservative local church and annual conference would be allowed to join the

Global Methodist Church with clear title to all of their property and assets in perpetuity.

“Many United Methodists have grown impatient with a denomination clearly struggling to function effectively at the general church level,” said Boyette.

“Theologically conservative local churches and annual conferences want to be free of divisive and destructive debates, and to have the freedom to move forward together. We are confident many existing congregations will join the new Global Methodist Church in waves over the next few years, and new church plants will sprout up as faithful members exit the UM Church and coalesce into new congregations.”

It is anticipated that some theologically conservative local churches will find annual conferences willing to negotiate fair and just exit provisions, while others will unfortunately face obstacles placed in their paths. The Transitional Leadership Council decided it was time to launch the Global Methodist Church, so those who can leave early will have a place to land, to begin building and growing, and making room for others to join later.

Boyette said, “For theologically ...continued on p16

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The Christian Recorder

...From The Sacred p6 individual liberty? And, what does it reveal about the health and

mindset of white Christians today?

Let me start with an easy analogy. What if this bill included avoiding individual discomfort not just to Florida’s teachers but also to Florida’s athletic coaches?

Florida, like most southern states, is obsessed with football. But what kind of football teams would Florida schools produce if players could argue that they were being discriminated against if they were made to feel uncomfortable? When I was younger, I had dreams of playing soccer at the highest levels. I participated in the Junior Olympic development program, made the high school all-star team for my state, and played Division III NCAA soccer for my Baptist college. Essential to my development as an athlete were coaches who were willing to address mental and physical conditioning. At the end of a hard practice, one of my most demanding coaches would say, “It’s time to run.” If anyone dared to ask, “How many laps?” or “How long?” his regular response was, “Until I get tired.” Those practices often meant painfully pushing through a wall of fatigue with no end in sight. My best coaches also relentlessly pointed out my shortcomings: tactical mistakes, sloppy play, insufficient leadership, and inadequate strategic compensation for my slight 5’6” 130-pound frame. These criticisms often angered me and certainly made me feel uncomfortable or embarrassed in front of my teammates. However, they were necessary for motivating me to be a better athlete.

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The beloved hymn, “Amazing Grace,” captures this dynamic. In the very first stanza, a Christian singing that hymn identifies as “a wretch” in need of salvation. The familiar refrains—“I once was lost, but now I’m found/Was blind, but now I see”—begin with lament and confession. Grace is amazing precisely because God accepts us despite our own shortcomings. But we do not come to salvation, nor do we grow in discipleship, without honesty and this experience of exquisite discomfort. Moreover, the sacred role of discomfort is not limited to sin in individual hearts. The Bible is replete with language about the sins of one generation being visited down three or four generations (Exodus 20; Numbers 14; Deuteronomy 5; Jeremiah 32). This transmission is not mystical but is both genetic and cultural. Just as abuse begets abuse and addiction begets addiction, prejudice begets prejudice.

In the New Testament, Paul talks about the need to reckon not just with sinful individual nature but with “principalities and powers,” a theological way of describing the impersonal, menacing aspects of cultural and institutional power.

In White Too Long, I summarized some remarkable research demonstrating these effects playing out among southern whites by political scientists Avidit Acharya, Matthew Blackwell, and Maya Sen: Whites residing in areas that had the highest levels of slavery in 1860 demonstrate significantly different attitudes today than whites who reside in areas that had lower historical levels of slavery: 1) they are more politically conservative and Republican-leaning; 2) they are more opposed to affirmative action; and 3) they score higher on questions measuring racial resentment. After accounting for a range of other explanations and possible intervening variables, Acharya and his colleagues conclude that “present-day regional differences, then, are the direct, downstream consequences of the slaveholding history of these areas.”

Spurred by the pandemic, I have taken up cycling. As I have been inducted into cycling culture, I have been surprised to find that the word “suffering” is common parlance. You hear it from amateurs in training and commentators at the Tour de France. Until recently, one of the most popular indoor training apps went by the enticing name, “SufferFest.”

The accepted wisdom is simple: Victory often goes to the competitors who have befriended suffering, those who can keep the cranks turning even when their quadriceps burn and their lungs feel as if they are about to explode. At the elite level of sports, where everyone has talent, the winning edge is often the willingness to endure to the far edge of tolerable pain—because discomfort, even extreme discomfort, builds resilience and strength and prepares one for achievement when it matters.

I have seen these dynamics play out in my own family’s history, particularly in two moments of revelation. The first wa realizing that my extended family’s was Ch Christian denomination, the Southern Ba Baptist Convention, was explicitly fo founded in 1845 as a place where the gospel of Jesus Christ could coexist Here’s another analogy, closer to the Inventory of the Goods and Chattles of Pleasant Moon Deceased (1815). with the practice of race-based chattel mark.

From the state of Georgia digitized archives. slavery. The second came just five years What if this metric were applied not ago.

While doing research for White Too Long, I discovered the estate settlement just to teachers we entrust with educating our children but to parents? What kind of records of my sixth great uncle and the namesake of my fifth great grandfather, children would we have if we never wanted them to feel discomfort? Of course, every Pleasant Moon, whose 1815 Bible rests on my bookshelf. parent wants to protect their children from pain. But we intuitively know that some forms of discomfort, such as feeling bad about ourselves when we have done something wrong, help us assume responsibility for our mistakes and spur us to make things right.

Sitting with and owning this kind of discomfort is essential for forming a strong moral core and becoming a mature adult. Without that unpleasant psychological experience, a person becomes a sociopath, someone who has an inability to care about the feelings or needs of others—someone who lacks a sense of moral conscience.

Discomfort and moral responsibility are also linked in the work we face as descendants. Some of us find ourselves the beneficiaries of intact, generally functioning families that go back generations. But many of us find it necessary to reckon with disfunction, abuse, addiction, bigotry, and other unpleasant family inheritances.

There are parts of our heritage we do not want to pass on. In those cases, only by facing these uncomfortable truths do we find the courage to declare that those destructive legacies stop with us as my parents thankfully did with racial prejudice.

Finally, what about the role of discomfort in Christian theology? This topic is particularly important since most of those supporting these anti-CRT bills also wear their conservative brand of Christianity on their sleeves. Particularly in white evangelical circles, discomfort is central to both salvation and discipleship. In traditional revival meetings, the experience of discomfort was even institutionalized, represented by the “mourner’s bench”—also tellingly called the “anxious bench”— where those wrestling with a newfound conviction of their sins would visibly struggle in prayer, often crying out or wailing as the reality came crashing into their consciousness.

ECUMENICALNEWS

Through the marvels of digital technology, this page moved from a leatherbound book in the Twiggs County, Georgia, archives to the printer in my living room. And then it was in my unsteady hands—an accounting ledger in which four human beings are intermixed with material objects such as a feather bed, a spinning wheel for cotton, and a cow. I ran my finger over these lines, first touching the name, then the monetary value assigned to the person: 1 negro woman name Naomi @ $800 1 named Susan @ $450 1 named Eliza @ $275 1 named Bird, a boy @ $150 I knew my family had been given land the U.S. government had forcibly taken from Native Americans, and I knew there were enslavers in the family tree. I knew that “my people,” even up through my parents’ generation, had benefitted from Jim Crow segregation in Macon—with schools, libraries, parks, pools, theaters, jobs, and entire neighborhoods marked “for whites only.” Still, holding this page in my hands alongside the old family Bible was disorienting. They seemed to hold equal weight. The straightforward pride and connection I had felt to the lineage of people inscribed in the births, marriages, and deaths pages of our heirloom Bible became mixed with feelings of shock and shame. How could ...continued on p16

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MARCH 2022

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THE TRUTH IS THE LIGHT

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

Based on Biblical Text: Malachi 2:13 – And this you do as well: You cover the Lord’s altar with tears, with weeping and groaning because he no longer regards the offering or accepts it with favor at your hand.

The New International Version translates, “Another thing you do: You flood the LORD’s altar with tears. You weep and wail because he no longer looks with favor on your offerings or accepts them with pleasure from your hands.”

It might have been. I should-a, could-a, would-a or my favorite, I’m fittin to; that is what regret is all about! Poet John Greenleaf Whittier writes, “For of all the sad words of tongue or pen, the saddest are these, it might have been.” Lamentably, the world is full of people who regret having thoughtlessly chosen the wrong thing, the wrong person, the wrong profession, or the wrong path.

The truth is that life is a series of forks in the road. We are challenged to decide; do we take this way or choose another way? Life is a series of decisions we have to make, understanding that some are more critical than others. Some decisions affect us more than others. Some affect folk around us more than others. However, the decisions are ours to make. The choices are up to us. We must be aware that the consequences of the choices are ours too.

The responsibility for bad or ill-advised choices we make can be embarrassing, painful, and potentially expensive. However, like it or not, we are faced with decisions every day.

And the decisions we are challenged to make come in all shapes and sizes. Sometimes there are so many decisions that we may feel like we are on a merry-go-round. After each time we get one thing done, we have even more decisions to make.

The fact is, we need to be concerned about the decisions we make. We need to be careful about our decisions so that we will not have a life full of regrets. There is nothing more miserable than a life of unhappiness because of the decisions we have made. More importantly, there is no pain like the pain of feeling God’s disappointment. There is no greater pain of regret than the pain that comes with knowing God is disappointed with decisions we make and of wishing we could have a chance to do it all over again.

Unfortunately, life offers very few, if any, do-overs.

Having said that, I can let us in on a few biblical truths that will enable us to make decisions with fewer regrets.

The Bible tells us that we are to “seek God’s will” (John 5:30 et al). “Trust in the Lord with all your heart, and lean not on your own understanding,” and “In all your ways acknowledge him, and he shall direct your paths” (Proverbs 3:5-6). If we seek, trust, and acknowledge, with all our heart, God will help us through our choices. God will

help us narrow down the choices that will work best in our situation and make the most appropriate decision for our circumstances. We are admonished, however, to seek, trust, and acknowledge the Lord with all of our heart.

We will find that the greatest resource available to us as we journey through the valley of decision is the Lord! We are challenged to look to him. The decisions we have to heed the counsel of prayer, understanding that praying is still the way we communicate with God. The Bible promises that God still answers our communication. We will never regret taking the time to pray before we make a decision.

The decisions we make need the counsel of the Word of God. When we are faced with a decision, we should ask ourselves, what does God say? We need to pause to consider what God’s Word has to say. Proverbs 37:23 reminds us that, “Our steps are made firm by the Lord, when [God] delights in our way.”

We must be reminded constantly that our decisions must not seek the counsel of feelings. In other words, we cannot make decisions based on how we feel. Feelings can change from day to day. Therefore, we cannot make rational decisions based on how we feel, tranquil and calm today and tossed and driven tomorrow.

Jesus prayed in the garden, knowing that the “cup of mankind’s sin” was to be his drink. He prayed, however, “My Father, if it is possible, let this cup pass from me; yet not what I want but what you want” (Matthew 26:39), Jesus made his feelings known to God, but he was determined to accept God’s will as his decision.

Finally, to make wise decisions, we must learn to wait on the Lord. Before we commit, before we start, before we open our mouth, wait on the Lord! Pray the Lord will be our guide. Look to the Word of God. The Bible reminds us, “In the beginning was the Word, and the Word was with God, and the Word was God.” The Word of God is the sword of the spirit! The Word of God is enduring and powerful. The Word of God is flawless, and it can be trusted. The Word of God is profitable for doctrine, reproof, correction, and instruction in righteousness. Wait on the Lord! Not my will, Lord, but your will.

Before we make a decision, we are cautioned to wait, pray seeking quality time alone with God. Wait. Read the Word, seeking quality time in study and devotion. Wait. Put our feelings aside! Declare, not my will, Lord, but your will.

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

JESUS (THE TRUTH)…IS KNOCKING AT THE DOOR

By Rev. Deborah Smith-Satterwhite, 4th Episcopal District

On Tuesday, January 18, 2022, I had the funeral for my stepson, Rodney. He was another young black man who died from COVID-19. This death broke our hearts—especially his dad—because it did not have to happen. Rodney was 44 years old and had his whole life before him. However, like many others, he refused to get the vaccine because he listened to the lies.

People, please stop listening to the lies!

My aunt, who is in her nineties, recalled, “When I stand in line to get my vaccine, the white woman ahead of me is getting the same vaccine that I got. There is no special box that the nurse gets the vaccine from that says ‘For Blacks Only.’“ Even in the vestibule before the funeral, my husband told a lady that my stepson refused to get the vaccine, and she said, “He made the right decision.” I said, “No, he didn’t.

Excuse me; he is in there laying in the casket!” Rodney would have turned 45 the day after his funeral.

Please understand that Rodney eventually changed his mind about getting the vaccine, but that was just before they put him on the ventilator.

By that time it was too late. Do not let it be too late for you! Rodney remained on that ventilator for over five weeks until he died.

In Revelation 3:20, Jesus said that

“I stand at the door and knock. Hear me and let me in.”

My main concern for Rodney was his soul salvation.

No one should have to hope that you got saved before you leave this earth; get your houses in order. So let me give you some of the truth that I shared on the day of the funeral. No parent should have to go through what my husband and the parents of babies and ten-year-old children have to go through when they lost their children to COVID. These babies died just because people in their homes were defiant or did not care about the people around them.

Yes, medicine is not an exact science. It is not perfect but you will have a better chance of life if you do what medical professionals ask you to do. Yes, just as COVID-19 evolved with the Delta and Omnicron variants, and now a new one on the scene, medicines also have to evolve. I hear you; we know that breakthrough cases for

fully vaccinated people also happen. However, vaccination is working.

(Editor’s Note: According to an October 2021 report published by the Center for Disease Control entitled COVID-19 Vaccination and Non–COVID-19 Mortality Risk — Seven Integrated Health Care Organizations, United States, December 14, 2020–July 31, 2021, “during December 2020–July 2021, COVID-19 vaccine recipients had lower rates of non–COVID-19 mortality than did unvaccinated persons after adjusting for age, sex, race and ethnicity, and study site.”)

COVID is no joke! Now if you are not taking the vaccine for medical reasons, may God bless you.

However, if you are refusing the vaccine “just because” and walking around saying that it is your body, and you can do what you want to do—listen, you are not an anti-vaxxer; you are just selfish. So, wear a mask and get vaccinated! But, see, you do not live on an island all by yourself. We are a village, and what affects you affects me. And we are supposed to look out for each other.

And, I do not know where some of these folks grew up at, but no one should have to make you wash your hands. (You definitely did not grow up in my house!) ...continued on p14

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The Christian Recorder

INCONVENIENT LIFE TRUTH

By Rev. Dr. Alfonso Wyatt, Contributing Writer

Former vice president Al Gore narrated and wrote the screenplay for an Oscar-winning documentary on climate change, An Inconvenient Truth. Unfortunately, large and small nations roundly ignored his dire warnings. An inconvenient truth is a truth that is easier to ignore than it is to address. When you look at the damage that ignorance, recalcitrance, and greed surrounding climate change are causing and costing, why did the proper authorities not change their behavior and take action? I want to move away from climate change and knock on the door of people dealing with Inconvenient Life Truths. Yes, life truths are being ignored, repressed, or not believed because the truth conveyed is too hard to hear, harder to bear—yet easier to ignore—or is it?

Here are some Inconvenient Life Truths that may play out in real-time in different ways. Before we proceed, it is important to acknowledge that no one, no matter one’s ethnicity, belief system, education, socio-economic status, political party affiliation (or lack of the same), gender, or age, is spared from dealing with an Inconvenient Life Truth. With that said, let us take a look at the following scenarios.

• There will come a time as family members age when a child/children must become the parent and the parent becomes the child. Unfortunately, this Inconvenient Life Truth is not always recognized, welcomed, or handled well. The adult child who recognizes the reality of increased responsibility often finds it easier to shun than accept. There is also a parallel loss of autonomy experienced by the parent who ran the household and

now is “reduced” to being a voyeur gazing on his or her life. When these two forces collide, it may cause isolation, stress, worry, guilt, and family dissension.

• Person A had an unhappy marriage to Person B. Person A resolved that Person B would never be granted a divorce and upheld this chosen edict for years, ignoring the Inconvenient Life Truth that they were still married while separated. Person A thought not seeking a formal divorce was the best way to exact revenge on Person B. Person A got sick and died after a short debilitating illness. Person B did not have much in life—until probate court awarded Person A’s social security, ownership of a place to live, bank savings, life insurance, and the like.

Not making one’s expression known in writing through a will or trust can be costly.

• It may seem counter-intuitive to prepare for your old age while you are young, still on your grind, and want to have fun. However, the Inconvenient Life Truth is that you will be older a lot longer than you will be young, so you must resolve to find the best ways to save money for a time when you cannot generate the same level of income. In addition, there is a chance that social security may not be available for the next generation of workers. That is why it is important to own something that will appreciate. If living your best life now leaves no room for considering the implications for living your best life later, life will force you to survive on scant resources in your golden years.

• People are always waiting for the right time to begin an endeavor or take a particular action with economic, educational, or health consequences. Here is an Inconvenient Life Truth—there is no right time to get

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started. There is a better time for sure, but the right time (hear perfect time) is nonexistent.

Meanwhile, while you are waiting (procrastinating?), there may come a time when there is not enough time to prevent your dream for yourself and your family from turning into a nightmare. Know that time is no respecter of person or situation. Time is always moving with you, around you, against you, or over you. The choice is yours.

Beloved, as stated, what makes an Inconvenient Life Truth inconvenient is the belief that it is easier to avoid a problem than to address the same. We see the world’s mess because the ‘powers that be’ did not want to address the long-term implications of climate change and lose money. So the closing question is, how should you approach handling an Inconvenient Life Truth? The answer may surprise you: it is knowing that doing nothing is actually doing something except nothing happens.

“For they have sown the wind, and they shall reap the whirlwind.” Hosea 8:7 The Rev. Dr. Alfonso Wyatt is an Elder on the ministerial staff of The Greater Allen AME Cathedral of New York. He provides vital leadership to youth, young adults, and professionals in sacred and secular communities in New York and around the country. After serving over two decades, he retired as vice president of the Fund for the City of New York (FCNY).

KOKOMO CELEBRATES THE LIFE OF GOSPEL ARTIST CATHY CARSON

By Maynard Eaton, “The Maynard Report”

Reverent and highly regarded as a Gospel artist and evangelist, the late Catherine L. Tobin-Carson was often described as a “Queen” by family and friends.

Unfortunately, sister Cathy, as she was lovingly known, succumbed to COVID-19 on December 29, 2021. That closed a riveting 47-year-long love affair and life partnership with The Christian Recorder full columnist, the Reverend Dr. Michael C. Carson, a renowned religious leader. “We had each other through money and no money, but we held on to each other,” Dr. Carson nostalgically recalls. “She carried us on her back. She was our biggest cheerleader and encourager.

If there had not been a Cathy Carson, none of that would be. She was always pushing me to be my best.

We had no choice but to hold onto each other.”

The doctors hospitalized Sister Cathy on December 10, 2021. That would be the last time the couple talked.

“To try to save her life, they had to induce a coma, and she stayed in that coma the whole time until she passed on December 29, 2021,” explains Dr. Carson.

“She had double pneumonia and COVID. They said her lungs were getting like cement.” Both Dr. and Evangelist Carson had been vaccinated. “Me and her had our shots,” Dr. Carson said.

Heartfelt condolences and fond memories are still pouring in from Kokomo, Indiana, and across the globe. “Hearing about the death of Cathy Carson was incredibly sad,” writes Reba Harris, the founder and executive director of Gilead House, a Kokomo, Indiana drug and alcohol recovery program. “She had been such a wonderful inspiration to the women at the Gilead House. She came on Tuesday evenings to

teach them the Bible and how it could apply to their lives. She was kind and revered by the ones who sat under her and by the whole staff at the Gilead House.”

Close friend and co-worker Kerry Ellison recalls how she could see “the joy and happiness she had in being God’s servant,” especially when she was so helpful and attentive during her mother-in-law’s illness.

“My mother-in-law, Sister Joan Ellison, was known as a ‘Mother’ of the Wayman Chapel AME Church in Kokomo, Indiana, a trailblazer and mentor to Sister Cathy Carson,” adds Ellison. “They even shared the same birthday, June 9. Cathy took Mom Ellison under her wings and treated her like royalty. This love spoke highly of Sister Cathy’s integrity and character. What a Queen!”

“My condolences to Pastor Mike (the Rev. Dr. Michael C. Carson) and his family on the transition of Evangelist Catherine L. Carson. Heaven’s eternal choir has gained a wonderful soloist,” says the former city of Kokomo, Indiana Councilman Bob Hayes. “She had an exceptionally soft voice and a kind spirit and could always put you at ease with her sweet demeanor.

She never raised her voice unless she hit a high note.”

signature and lasting legacy. Evangelist Cathy’s brother, international recording artist David A. Tobin, from Germany says, “My beloved sister Catherine Louise TobinCarson was and will ©James Herring remain my musical core.

We talked for hours about family, God, work, but always ended with music and how it punctuated our lives. Fortunately, this human life is not the end of the journey. I pray my beloved sister´s transition to the home of the ancestors was swift and beautiful. I will always know Cathy´s favorite song and hear this over and over in my head; it’s an Earth Wind & Fire classic, Devotion.” Just as Cathy inspired her brother David, her grandson Michael J. Carson III, who serves in the U.S. Army, shares, “My grandmother was an inspiration and cheerleader for my singing. I will greatly miss her.”

Many of her vocal notes of whatever pitch came during her stellar stint with The Sisters in Christ, a popular gospel trio headed by Ellison. For ten years, they traveled to countless church and union events to perform as members of United Auto Workers.

Throughout their two decades plus working together at Chrysler, Ellison recalls that “every morning at 11 a.m., we would have church and prayer at the plant.”

The Carsons met each other in 1975 at Earlham College in Richmond, Indiana, at age 18, and married in 1978. They have a set of fraternal twins, Mychal Dwayne Carson and Kendra Monique Carson, and eight grandchildren. Sister Cathy was born and reared in Trenton, New Jersey. “Trenton makes, and the world takes,” laughs Pastor Mike. “And, I took!” He adds humorously and honestly. “When I met Cathy, I stopped singing. I knew that I was competitive, but the truth of it is, Brother Maynard, she would have blown me out the water, so I was protecting my fragile male ego,” he laughs.

Despite a wealth of other attributes and accomplishments, gospel music singing is Sister Cathy’s

For over 44 years, the Carsons engaged in team ...continued on p14

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WMS-AMEC COVID-19 PUBLIC EDUCATION CAMPAIGN

By Kiratiana Freelon, Columnist

Deborah Taylor King’s ultimate wish is for her 19-year-old grandson to get the COVID-19 vaccine. She has done everything to convince him to do it. She constantly sends him info about coronavirus and the vaccine. She always invites him to local vaccination clinics. During last year’s holidays, she packed a plate of soul food for him because he was banned from entering her house.

“He refuses to take the shot because he thinks he is invincible,” said Taylor King, president of the African Methodist Episcopal Church Women’s Missionary Society (WMS-AMEC) and a member of the Grant AME Worship Center in Austin, Texas. “I have done everything humanly possible. I’ve even tried to bribe him, but I know that is not right.”

So WMS-AMEC’s latest project— a nationwide COVID-19 vaccine public health campaign—hits very close to home for her. The 800,000-member group has partnered with the U.S. government’s Health and Human Services (HHS) to implement a COVID-19 vaccine campaign that not only targets African Americans in Ohio and Georgia but will reach African Americans nationally through podcasts, public service announcements, and social media. The goal of the campaign, aptly called “We Can Do This,” is to reach unvaccinated people who have been misinformed or who mistrust the vaccine.

This partnership could not have come at a more crucial time in the United States’ fight against the coronavirus pandemic. As Omicron rages across the U.S., the country recently recorded the most number of COVID-related deaths since before vaccines were available—an average of 2400 deaths over the last seven days before February 1.

Nevertheless, COVID vaccines work, and WMS-AMEC is on a life and death mission to convince the holdouts— and everyone knows at least one holdout— to vaccinate.

“The only way we are going to change COVID is by joining powerful forces like HHS,” Taylor King said. “We have to be the voice. We will not allow misinformation to continue to keep from combatting and conquering COVID.” The AME Women’s Missionary Society is one of the oldest African American women’s organizations in the United States. Its members, who span four continents and more than 30 countries, have been committed to winning souls to Christ, health, economic issues, peace, and justice issues for the last 148 years—since 1874. Although it falls under the AME Church, it is a freestanding non-profit organization with its 501c3 designation. So when national and international crises hit, WMS springs into action because, as Taylor King affirms, “We are a global church with a global ministry, and we serve a global God.” Although the U.S. was one of the first countries in the world to offer mass vaccination to its citizens last year, only 64% of its population is fully vaccinated. Even Brazil, which did not have enough vaccines until six months after the U.S., is 70% fully vaccinated. And U.S. vaccination rates vary across states, gender, class, age, race, and ethnicity. For example, in Ohio, black residents are underrepresented among the vaccinated. The state is 12.5 percent black, but blacks only make up 10 percent of all vaccinated people. In Georgia, black people make up 31 percent of the population but make up only 27 percent of vaccinated people.

Additionally, Georgia and Ohio rank among the ten worst states with the lowest partial vaccination rates, 62.1 percent and 63.5 percent, respectively. And then, there is the significant national age gap. Among adults, 18-25-year-olds and 26-34 have the lowest partial vaccination rates, 75.2 percent and 77.9 percent, respectively.

Aside from being underrepresented in vaccination rates in several states, blacks in the U.S. also suffered disproportionately from COVID when the pandemic began at the beginning of 2020. In the American epicenter of the outbreak, New York City, blacks died from COVID at twice the rate of their white peers. Unfortunately, New York City was not alone. Data compiled until April 20, 2020, painted a grim picture of health inequities. In Wisconsin, black people represent six percent of the population and nearly 40 percent of COVID-19 fatalities. In Louisiana, black people make up 32 percent of the state’s population but almost 60 percent of fatalities. In Kansas, six percent of the population is black, yet black people account for more than 30 percent of COVID-19 deaths. Those numbers have turned a tide as the pandemic progressed, but the damage was already done. Vaccine naysayers started to use the virus’ tragic run through black communities to convince people not to vaccinate.

As an advocate for the campaign, Patricial RussellMcCloud, Esq., missionary supervisor of the 3rd District, noted, “The misinformation that has been shared over the life of COVID is killing people.” Dr. Russell-McCloud, Esq., reminds the unvaccinated that, “You may be six feet under before you make up your mind about the vaccine.

There has to be an urgency of now while you are still thinking about the variant. You need protection. An unvaccinated i t d person cannott hhave a wake-up call and look at a physician or nurse and say can I get the vaccine now? That would be called too late.”

With their massive reach across the U.S. and the world, WMS-AMEC and the AME Church are in a perfect position to fight misinformation among black Americans. The WMS and the AME Church have long been at the forefront of social justice issues that affect African Americans, and COVID is no different. Dr. Delores Bolden-Stamps helped WMS obtain the Human Health Services grant to implement the campaign in January and February 2022. “That was a real opportunity to meet the terms of the grant and be a part of this national initiative,” Bolden-Stamps said. “It was an opportunity to cast down our bucket where we are in our denomination.

Our public is clearly people of color.”

Bolden-Stamps also helped formulate the campaign, which uses the rich resources of the connectional church to reach the unvaccinated on the ground and through digital channels. The campaign launched with PSAs and social media posts that reached WMS’ 800,000 members in January. In February, there will be three Boots on the Ground Health Fairs in Ohio, collaborating with health care experts, health care agencies, a medical school, and social service agencies. The WMS-AMEC newsletter, which reaches 300,000 people, will feature exclusive COVID-19 content in February. At the end of January, the WMS-AMEC Executive Board meeting featured a COVID panel discussion that included representatives from the Morehouse School of Medicine. The Christian Recorder will feature three informational pages focused on COVID-19 in February. PSAs recorded last month will be distributed on social media and at HBCU sporting events in Georgia and Ohio. Of course, WMSAMEC utilized its youth network. Last month the Young People’s Department (YPD) recorded a webinar focused on COVID-19 misinformation.

While much of the campaign utilizes the connectional church’s digital resources, WMS-AMEC relies on individual AME districts and churches to carry out the on-the-ground campaign. Bishop E. Earl McCloud, Jr., leader of the 3rd District, called on the Rev. Dr. Aimee Anderson to spearhead the vaccination campaign in Ohio. When the Rev. Anderson received the invitation, she was excited to take on the task, but she knew the campaign’s target was not her church members—St. Paul AME Church. All of her church members are vaccinated because this is a requirement for anyone to attend the services in the sanctuary.

We all have family members who have chosen not to be vaccinated. The Rev. Anderson recalls, “When I made the announcement of the vaccination fair and campaign, I could read their faces.” The Rev. Anderson added that many made disgruntled faces that revealed their unhappiness with their unvaccinated friends and family members.

The 3rd District is partnering with a health agency to produce three vaccination and testing clinics throughout Ohio. They will hold the first at Zion AME Church in Delaware, Ohio. Most vaccination sites require scheduling in advance with an extensive online form. All the vaccination sites—AME churches—will welcome walk-ins for vaccines and testing. Anderson targets hesitant individuals, those in barbershops and beauty shops, people of color ages 12 and up. They have also pushed the campaign on local college campuses like Ohio Wesleyan University and the Methodist Theological Seminary of Ohio. “We are trying to get that college-aged group,” Anderson added.

This is the age group into which Taylor King’s grandson falls. “I truly believe that we all know someone ... a family member, close friend, church member, or even another missionary or young person…who isn’t vaccinated, and it is our responsibility for each of us to be a proactive and powerful force to change their resistance or hesitancy,” Taylor King said. “This is our COVID call to action! It is the responsibility of each of us to positively impact our COVID vaccine status.” ❏ ❏ ❏

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...From WMS-AMEC p10

MISGUIDED ENTHUSIASM

By Rev. Jason D. Thompson, Ph.D., Contributing Writer

Nearly everyone has an idea about what the church is and why it exists. Yet, due to our limited grasp of how the Kingdom of God looks, we find ourselves in desperate need of a church with a clearer definition and understanding of purpose, with a faith more lusty, more robust, and more vigorous than what we practice currently.

Such a faith and intention will push us beyond anything that human ingenuity or creativity could ever produce or engineer so we can more accurately carry out the mission and mandate that Jesus assigned.

This level of ministry motivation begins with an essential question: What about ministry excites us, and how does that enthusiasm direct our intentions? Mark’s Gospel (9:38-50) highlights disciples whose ministry motivations might be framed as misguided enthusiasm. Upon discovering a person who was not part of “their” group, the disciples issued a “cease and desist” order and reported to Jesus: “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” Jesus’ response is rather surprising yet instructive: “Do not stop him” (v. 39a).

Perhaps Jesus appreciated their enthusiasm, but theirs was misguided, and misguided enthusiasm is dangerous. First, notice that this misguided enthusiasm comes in the form of criticism against someone who could do what they could not— heal the possessed boy. Second, by their admission, they attempt to stop this man because “he was not following us.” Are we insistent on people doing things the way we have done them or even the way we think they should be done?

I want to give credit and “shout out” this man that the disciples attempted to

stop. The disciples’ practices and strategies were not working, and he had enough sense not to copy their failing methods! One of the hardest things for us to admit is why we keep employing methods that are no longer effective. Moreover, to add insult to injury, we have the gall to ask others to continue doing what does not even work for us.

But then again, is not an institution committed to Christianity no more than an imitation of real life?

Institutions teach dreamers, visionaries, entrepreneurs, and creatives like the man in Mark 9 to shrink themselves, not to get in the way, to play by its rules, suggesting that the responsibility of these anomalies is never to their own gifting first but to the status quo of our system. Pastor Mark Moore, Jr. of Atlanta, Georgia, notes that “we don’t rise to the level of our vision; we fall to the level of our systems.”

What, then, are the implications of an exciting ministry that directs our intentions?

Is there evidence of this happening today in our spaces? Are we committed to choosing revival over possible ruin that the Reverend Vernon R. Byrd, Jr. advocated for at the 2022 First District Founder’s Day? I offer the following questions as a way to synthesize and pull together our cherished long-standing beliefs and practices, along with the revisions and modifications, the eliminations, and the new avenues of work that could create new domains of understanding for better relevancy and impact.

Treasured Values for Ministry Practice Which beliefs and practices remain central to our ministry

...continued on p15

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“THE TRAGEDY OF EXHAUSTION AND THE URGENCY TO KEEP GOING” *An exert from the speech delivered at the Day of Service for the Chi Iota Omega Alumni Chapter of Alpha Kappa Alpha Sorority, Inc. Duplin County, North Carolina. January 16, 2022.*

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

In [Martin Luther] King’s fourth book entitled Where Do We Go from Here: Chaos or Community?, he argues the serious urgency for a societal evaluation of our progress toward human empathy through the guise of struggle as witnessed during his travels to Watts, L.A., and the ghettos of Chicago and Cleveland.

With the success of the Civil Rights Act of 1964 and the Voting Rights Act of 1965, Dr. King began to recenter his focus on the daunting and challenging set of emerging American realities – namely the rapidly growing challenges of poverty, the urban exploitation of black people, and the desperation of young men and women who were crying out for new and humane opportunities amidst the vastness of white wealth and the American dream.

As a prophetic witness, King began to sound the alarm for the recognition of a shift that involved more than just seats at the table, photo ops, and back door agreements that never allowed us to walk boldly through the front door as a recognized equal. With all of the achievements during the torrid 50s and 60s, the groundswell of victory during the height of the Civil Rights Movement, and the development of a national agenda for black people—King began to look deeper at the underlying and root causes of our continued institutional and sociological disenfranchisement as it relates to our growth and progress as a race of people and a people amongst other races.

...From Living p1

best days in small-town Franklin, Tennessee. With a hunger for knowledge, students in the sixth grade at Johnson Elementary School eagerly awaited the arrival of our science teacher, Mrs. Mills.

Tall and graceful, with a smiling countenance, she glided into the room, arms loaded with an assortment of books. With a beautiful chrysanthemum pinned to her starched white blouse, Mrs. Mills began our day with a short meditation. We then proceeded to either view cells under the microscope, check the weight of the white rats, or label the parts of a cell. No matter how challenging the task, Mrs. Mills let us know that we were “smart little children,” which became her mantra for us. And guess what; we believed her! Mrs. Mills had the uncanny ability to spark a flame for knowledge and curiosity in every person she touched.

She motivated us to aspire to excellence and genuinely believed in our collective ability to change the world.

Mrs. Mills took a special interest in me, and I became an “adopted” member of her family. Whether going along on family trips or babysitting her children, she made me feel special. In her role as a church leader, Mrs. Mills invited me to Shorter Chapel AME Church, where she was a member. At the age of 13, I, too, became a member of the church and later was invited

by Mrs. Mills to join the Missionary Society. Mrs. Mills has always been actively involved in Women’s Ministry.

She enjoys studying the Bible immensely, which is why Golden Hour Bible Study is special to her. In 2002, Mrs. Mills received her Lifetime Membership, the highest honor awarded by the Connectional Women’s Missionary Society to celebrate members who have

As King began to assess the scrupulous rise of black nationalism and the growing usage of the slogan “black power,” it was Dr. King who dastardly proposed that unless there were a serious call for interracial coalitions, a cease-fire against retaliatory violence, and a doing away of black separatist ideology, there would be no genuine progress. Poignantly, King stood tall as a social prophet of his day, beckoning those that would hear of the fierce urgency for the whole of American society to take a new turn toward greater economic justice. For King, what was of greater importance and symbolism of our growth in the fight for social change was the need to draw attention to the unequal distribution of wealth in America.

He began to realize that granting civil rights was merely a grand gesture of appeasement. If those in control of the purse strings of economic wealth in this country were not confronted about the injustice of wealth disparity, they would continue to piss on us and call it rain. So King boldly and without reservation stated: “If our economic system is to survive, there has to be a better distribution of wealth ... we can’t have a system where some people live in superfluous, inordinate wealth, while others live in abject deadening poverty.”

As the sunlight of time began to grow dim in King’s life, unknowingly, King began to address the arduous

given twenty-five years of meritorious service to the organization. The honor of the Lifetime Membership award is rare, and the Society only provides a few to each Episcopal District. In 2021, following in the footsteps of Mrs. Mills, the WMS awarded me Lifetime Membership.

Mrs. Mills served Williamson County Franklin city schools for thirty-nine years. “[S]ome say she taught everybody who went to school in Franklin between 1950 and 1993 -- she remembers most of them, but all remember her.” After retiring from the school system, she once again served her community as Williamson County commissioner for 17 years, as an active member of the African American Heritage Society, and she has been affiliated with the Williamson County Chamber of Commerce, Williamson Medical Center, Community Childcare, and the Williamson County Health Council. In 2017, Mrs. Mills received the Caroline J. Cross Award, presented by Leadership Franklin, which is given to a community leader who motivates and inspires others through creativity, character, dedication, and service.

Mrs. Mills continued to mentor me throughout the years, and I became the first person in my family to graduate from college. It is difficult to measure in words just how much of an impact Mrs. Mills has had on my life. I was fortunate to teach at a middle school with Mrs. Mills at the helm as our principal. I, too, found my passion in teaching others and served as an educator at every grade level, including colleges and universities. I poured into each of my students much

question: How long is too long? King chose not to reflect on the stories of radical involvement that brought him into our view as a global leader. Instead, he chose to raise d h h i the h level of attention to our shared discontent by asking where are we and what have we been doing?

While the times are different, I submit to you that the social and cultural circumstances that continuously produce our struggling reality have not changed. The issues and concerns that dramatically drew Dr. King to Watts, Cleveland, and Chicago are still the same wretched and socially degrading issues faced by the marginalized, dejected, and racially profiled people of today.

What have we done with the works, intelligence, and cultural sacrifices King made for us to achieve human equality? What have we done with our right to vote? What have we’ve done with our right to quality education? What have we done with our right to sit at the national table of decision-making? While we have made much progress since the days of King, I am sad to report that on a local level, the fight for social change and social advancement has fallen on deaf ears! Ears that have become satisfied with the crumbs that fall from the master’s table. ❏ ❏ ❏

in the same way that Mrs. Mills did for me, which sustained my career and led me to obtain my doctorate in Curriculum and Instruction. In short, I hope to inspire yet another generation of people to become lifetime learners and have a love for the Lord.

I am thankful to Mrs. Mills for enriching my life as a role model and guiding me on my spiritual journey.

She inspired me to reach unseen heights and achieve what I did not believe was possible. In doing so, I have learned to live by the principle first articulated in Booker T. Washington’s Atlanta Compromise speech and later heralded in Langston Hughes’s “Ballad of Booker T.” Let down your bucket Where you are: Your fate is here And not afar You may carve a dream With an humble tool And the tallest tower Can tumble down If it be not rooted In solid ground.

As one rooted in solid ground, I desire to cast down my bucket where I am, for I am living proof that it will come up full of fresh, sparkling water from the mouth of the Amazon River.

Dr. Gloria Reese, Kairos-Ebenezer AME Church, as a tribute for Sis. Mary Mills. Sis. Mary Mills, 95 years old, is a member of Shorter Chapel AME Church, Franklin, Tennessee, under the Rev. Kenneth H. Hill, Ph.D. She is a retired educator and Williamson County commissioner.

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THE MURDER OF BLACK PEOPLE: A CALL TO ACTION FROM THE 3RD EPISCOPAL DISTRICT The murder of black people by deputized white citizens and authorities has been a recurring episode in the American saga. However, it appears to be an inevitable part of the black existence that black death perpetually dominates news cycles but still never seems to cover the magnitude of what black people have experienced in this country. So, as the church, we must lead as we have always done, picking up the mantle when and where we can to declare our divinity and humanity in the face of persistent dehumanization.

On December 11, 2021, 29-year-old Peter Benardo Spencer, a Jamaican immigrant residing in Pittsburgh, Pennsylvania, joined his white male friend and coworker, Nathan Myers, and three other white males on a short camping trip. Less than 24 hours later, Spencer was fatally shot nine times (a combination of six shots in the chest and back, two shots in the buttocks-thigh region, and one shot in neck or mouth) by Myers in what Myers has declared an act of self-defense.

While investigators have not released the details of the police report, timeline, and events leading up to the shooting, African Methodist Episcopal (AME) Church member, chairman and chief executive officer of the Black Political Empowerment Project (B-PEP), Tim Stevens, is asking for public support in amplifying the story and urging local authorities to work more diligently toward closing the case.

In conjunction with family Attorney Paul Jubas, Steven’s efforts have led to the involvement of the United States and Pennsylvania’s attorney generals.

However, as of today, no one has been charged for the murder of Peter Benardo Spencer. As a result, Bishop Errenous E. McCloud, Jr., presiding prelate of the 3rd Episcopal District, has partnered with the Pennsylvania Council of Churches (PCC) to support Spencer’s family further.

The 3rd Episcopal District, with an extended invitation to the broader denomination, is prepared to engage in more concerted efforts to ensure accountability, transparency, and public awareness throughout the investigation. Bishop McCloud has committed to financing the press release and

representation to garner more widespread support for the family. He states that officials across the 3rd District (Ohio, Pennsylvania, and West Virginia) will know by our voices that black people are not dispensable targets for the hunting and gaming of white supremacists posing as friends or serving in the role of civil authorities.

Similarly, Attorney Paul Jubas is concerned that the racial dynamics of the group have dictated the way authorities are handling the investigation. Though he has repeatedly asked for autopsy photos and information regarding the case, there has been little to no communication from authorities to him and Spencer’s family. These circumstances have inspired local organizations and religious institutions to pledge their support in seeking justice.

On Wednesday, February 2, 2022, at 9:30 a.m.

EST, the Rev. Dale Snyder, pastor of Bethel AME in Pittsburgh, will host the district press conference with Mr. Spencer’s fiance and mother, the family attorney, the B-PEP, and the PCC. Members of the connection may use the following link to join: https://www. facebook.com/Bethel.AME.Pittsburgh.

The joint statement released on behalf of the AME Church and the PCC reads, “With consideration for the number of shots fired into Mr. Spencer’s body and the lack of evidence that any other shots were fired

by Mr. Spencer, or anyone else, we find the assertion of self-defense an incomprehensible evasion of accountability. Further, we find the lack of cooperation from officials and the damage to Mr. Spencer’s body to be causes for concern, as related to the propriety

and thoroughness of the investigation.

“Therefore, in solidarity with the Spencer family, the Black Political Empowerment Project, and those with moral deference toward justice, we, the AME Church and Pennsylvania Council of Churches, make the following demands: 1. The Venango County Coroner immediately turn over all photos and other pertinent information to Dr. Cyril Wecht, the family’s chosen medical examiner.

2. The Venango County District Attorney immediately refer this case to the Pennsylvania Attorney General, Josh Shapiro, out of an abundance of caution to avoid the appearance of any impropriety.

3. The U.S. Attorney General and the Pennsylvania Attorney General conduct an investigation that is as deep, honest, and thorough as humanly possible to obtain the justice that we seek.

“As clergy, faith leaders, and members of the church universal, we insist upon the immediate and full compliance of every official involved in the investigation of Peter Benardo Spencer’s murder, and we pledge our support to Mr. Spencer’s family and community.”

In the spirit of justice, members of the AME Church are asked to share this story with their local congregations and across networks and platforms. ❏❏❏

VIOLENCE HAS A FACE

By Rev. Mmakgabo Gwendoline Sepoloane, Contributing Writer

Violence against women, especially rape, is not reserved for the woman on the street but can also take place right in the sanctity of our homes. This sad reality was brought to light by Sister Johanna Hlahasoane, the 19th Episcopal District Charlotte Maxeke Ladies Fellowship (CMLF) president, who told of her ordeal of being brutally attacked in her bedroom while her husband lay tied up on the side. “I thought he was dead,” she remarked.

Hlahasoane spoke during a Zoom platform session of the Central South Africa (CSA) region of the Women in Ministry on 16 Days of Activism for No Violence against Women and Children. The CSA coordinator, Presiding Elder Rev. Beatrice Motokoa (18th District), chaired the session with the Rev. Mmalorato Mabaso (19th District), serving as moderator.

The session, themed Violence Has a Face, created a safe place for open conversation and a show of love and support for all survivors and victims. I found it amazing how vividly Hlahasoane managed to paint her attack; it played itself out in my mind, her feelings and emotions throughout the ordeal and how she readied herself for death as the perpetrators discussed what a prize she was after days of studying the household movements in preparation for the robbery and now sexual assault. She recalls that one of them said, “You are so beautiful.”

She spoke of her confusion, pain, helplessness, and a continued private heart-toheart with God. “I was so confused,” she said repeatedly. Eventually, her conversation moved from total despair to renewed faith as she could feel God assure her that she was not alone and that she would surely overcome this. After years of individual and family counselling, she has become the voice and face that stands against normalising violence and abuse of anyone in the district. The chat room was abuzz with messages of encouragement throughout the session.

Mrs. Thelma Ngcobo (WMS, 19th District) followed with a response that emphasised the need to act and not just talk about ongoing violence. She reminded us that the church has been too silent and hamstrung on the topic. “The church is a great platform in society for healing and recovery, for both the victim and the perpetrator,” she pointed out. We could help remove the victim’s shame and make it possible for the perpetrators to find the help they need. She concluded by reminding all that as with many enemies, the scourge and the fight against it “is unfortunately not just a 16 days activity but a battle waged 365 days of the year.”

Violence has reportedly become even more prevalent and severe during the COVID-19 pandemic and lock-downs that have left us all cooped up in our homes— many stuck with abusive partners or parents. The South African government has aptly themed this year’s campaign, “The Year of Charlotte Mannya Maxeke – 16 Days of Activism – Moving from Awareness to Accountability.” What better reason for the African Methodist Episcopal Church to take the lead?

The Rev. Lerato Pitso (19th) made a call for the violence to stop with her sermon titled, “Enough Is Enough,” after reading from Genesis 19:8.

The session was graced by the presence of the WIM Connectional Commission chair, Bishop Frederick A Wright, Sr., presiding prelate of the 20th District, the 19th District supervisor, the Rev. Carolyn Brailsford, the 18th District presiding prelate, Bishop Francine Brookins, the 18th District supervisor, the Rev. Dr. Miriam Burnette, the president of the Connectional Presiding Elder’s Council, the Rev. Michele Goodloe, and of course fully supported by the Connectional WIM president, the Rev. Dr. Erika D. Crawford. ❏ ❏ ❏

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TRIBUTE TO BISHOP WILLIAM PHILLIPS DEVEAUX, SR. FROM THE JAMAICA CONFERENCE

By Rev. Newton G.A. Dixon, 16th Episcopal District

Bishop William Phillips DeVeaux first visited the Jamaica Conference in 2000 for a familiarization and exploratory tour. Having arrived in Montego Bay, it required that the local delegation which had received him would then escort him to Kingston on a 3 ½ hour ride back to Kingston. What could have been a laborious and languid journey turned out to be an engaging and enjoyable trip of laughter, wit, and wisdom.

Thus began the encounter between the 113th elected and consecrated bishop of the African Methodist Episcopal Church and the members of the Jamaica Conference.

Shortly thereafter, his effervescent and erudite partner in love and labour, Dr. Patricia (PAM) DeVeaux, joined him. Together they raised the engagement and effectiveness of the work of the Conference.

Bishop DeVeaux was an unflappable human being who walked as the epitome of sweetness and grace and possessed a truly convivial spirit. He was decisive, firm, and focused but never crude or hostile. A paternal yet cordial relationship flourished between him and the members of the Conference. This relationship progressively unfolded into a multi-faceted experience of leadership, mentorship, and friendship.

Administrative Aplomb Bishop DeVeaux led the Jamaica Conference with aplomb and ease. He was a peacemaker who encouraged and facilitated bridge-building and embodied a superintendency that empowered, encouraged, and affirmed clergy and laypersons.

His adeptness with managing conflict, astuteness in guiding procedure, and acute physical and mental agility were hallmarks of his administration. He was not one to prolong debates but was incisive in his ability to pierce through the “husk” to discern the “kernel” of the many issues brought before him. His understanding of the often-troublesome nexus between human nature and divine imperatives was ...From Jesus (The Truth) p8 It hurts me so much when I see my colleagues at the hospital work so hard and risk their own lives and the lives of their families to save those who cared less about their own. In my many years in nursing and medicine, and even now as a medical ethics advisor at Henry Ford Hospital, I have seen firsthand the physical and emotional stress my colleagues have to go through. Sometimes they are not able to go home in fear of bringing the virus home to their children. Still, through all of this, they—we— continue to treat patients because we took a vow to “do no harm.” So why don’t you do likewise and do no harm as well by masking up, praying, and getting vaccinated!

unmistakably potent. Difficult issues would be dealt with and dispatched with an amicable resolution.

Approach to Strategic Development Bishop DeVeaux’s contribution to the development of the Jamaica Conference through education was significant. He held the view that competent human capital was a strategic component of church growth. In this way, he encouraged and facilitated theological and secular education and training.

Acute Mind The Jamaica Conference experienced the brilliance of Bishop DeVeaux, an attribute that was on full display during a television interview in 2001 with arguably the brightest religious journalist Jamaica has seen. The interview was epic! His command, understanding, and articulation of the issues were masterful. Thereafter the conference was blessed to see his brilliant mind at work up close and from a distance. He was truly gifted and was himself a gift and a treasure to the church.

The Presiding Bishop, the Rt. Rev. Marvin C. Zanders II, Supervisor Zanders, the presiding elders, pastors, and the members of the Jamaica Conference mourn his passing but take joy and comfort in joining the members of the 16th Episcopal District and countless sisters and brothers across the Connection in thanksgiving and celebration of his life, work, and memory. We give thanks, in particular, for the many lives he indelibly and profoundly touched and transformed.

“Walk gud,” Bishop DeVeaux. Rest in peace. ❏ ❏ ❏

And one more thing, let us do ourselves a favor and stop walking around saying things like “I am not taking the vaccine because I do not know what’s in it.” I can guarantee you that when you go to that major store, go to buy those cigarettes, or go to that liquor store to get that pint of something that you drink, you are not going to say to the clerk, “I really would like to buy that liquor, but I don’t know what’s in it!” Oh no, you will buy it, drink it, and keep on drinking it, and not worry about what kind of poison they have put in it. So let’s wake up and cut the mess out! Pray and ask God for wisdom.

How long will this pandemic last? I do not know because more variants are coming. Maybe this

will continue until God sees that we have learned whatever God wants us to learn, and we repent and make a change in our lives (especially those who are Christians), for we are in the last days. Jesus, “The Truth”…is knocking at your door. Please let him in!

Blessings to you. Be blessed, be safe, wear a mask, and please get the vaccines!

Pastor and founder Deborah SmithSatterwhite serves New St. John AME Church Dearborn. She is the director of Evangelism for the Michigan Conference-North District, chaplain for the Dearborn Police Department, and medical ethics advisor for Henry Ford Hospital-Detroit in West. Bloomfield, Michigan.

BEING HUMAN IN THE TIME OF TRUMP

By Rev. Roger A. Sawtelle, 1st Episcopal District

Life isn’t always fair, but God is just.

Some people just will not take NO for an answer. The prime example is Satan, who was defeated by Jesus some two thousand years ago, but still keeps peddling his lying ways to anyone foolish enough to listen.

For instance, God said NO to Russian imperialism more than 100 years ago, but Vladimir Putin is acting like a tsar. God said NO to racial inequality when enslaved people were freed, but racism seems as blatant as ever. God said NO to the Republicans when Trump lost the election, but they refuse to let go and let God. ...From Kokomo p9 ministry.

Pastor Mike received several pastoral assignments throughout his career, and now he is on loan from the AME Church to First Friends Meeting of Kokomo, Indiana. “Cathy has been everywhere with me, and thank God she was there,” Pastor Mike recalls. “Sometimes I might be ‘flunking.’

The sermon was going south, and I’d begin singing a song and give that microphone to Cathy, and the congregation would be walking out of church saying, ‘We had church today.’ But, I am sure somebody was wise enough to know that she bailed me out.“

God doesn’t like ugly. There is much too much ugly in today’s world because some people refuse to heed God’s NO. These lies are not only sad and ridiculous. They are dangerous to everyone.

Life does not always seem fair when we must bear the burden of the lies of others, but we know that God is just. Our hope and faith are in Jesus Christ, not the foolishness of the rich and arrogant. ❏ ❏ ❏

Dr. Carson admits it was much more than just sermons, the “regal, sweet, and still, regular” Evangelist Sister Cathy was his solace and sidekick. “She bailed me out my whole life,” Pastor Mike proudly admits and is advising others to learn from him. “Your significant other, if she’s with you, you better let her bail you out,” he often preaches. “But my wife, my Queen Cathy, lives on. She was no joke.”

The family held two services for Evangelist Catherine L. Carson, “A Special Celebration of Life

Service” on January 6, 2022, at First Friends Meeting of Kokomo, Indiana, and “A Celebratory Service” on January 7, 2022, at Wayman Chapel African Methodist Episcopal Church in Kokomo, Indiana, where the Reverend William L. Gary is pastor. In his remarks, the Right Reverend John Franklin White, presiding prelate of the Fourth Episcopal District of the African Methodist Episcopal Church, shared the following concerning Evangelist Carson: “We praise God for her commitment and loyalty!” ❏ ❏ ❏

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FINDING SACRED SPACE

By J. Jioni Palmer, Contributing Writer

“My mind is mine and mine my mind will always stay

My family and I recently moved to a new house, and I mourned the loss of my sacred space. I lost the ability to think as I sat in the corner of a cold, unfinished basement surrounded by three walls of boxed books while the washer and dryer rattled in the background at the new house. I was imprisoned in depression.

No way of life, no man-made law is gonna take it away I see the light and taste the blood of your song It tells me to carry on, and it tells me to come on home.”

Fantasy is Reality, Parliament In my basement, there is a door. On one side of the door, laundry is done, and occasionally where my family retreats to watch movies—like the Cars trilogy by Pixar— and enjoy pizza. It is where our houseguests stay.

The other side is wholly other.

On the other side are my office and library. It is where I go to retreat from the mundanity and triviality of life or to reflect on the vicissitude of life I encounter as a husband, father, and the other roles I play in life. The door leading to my office is a threshold, a portal of sorts that transports me to a new world where I am able to expand the temple of my mind, which draws me closer to the divine.

It was where I went to dwell in contemplation; to seek wisdom and knowledge. It is where I once went to create—where I wrote words like this. Where I wrestled with the call to enter ministry and where I digested thoughts and feelings that shaped my relationship with myself, family, friends, and others.

I once started, but never completed, a short story about the mind as a sacred temple in that room. It is about a society where ideas are the central organizing principle and are exchanged like currency fueling the economy and politics, religion, and technology. Not all ideas are equal. Some are favored, mainly because they perpetuate the status quo and reaffirm orthodoxy.

The protagonist produced ideas in abundance, but they were unorthodox and challenged the power structure. He lived in “poverty” because most of society did not embrace, buy, and exchange his ideas, at least in public. But privately, his thoughts were discussed and mulled over, which afforded him some measure of wealth, which deeply concerned the society’s rulers. Ultimately, he was imprisoned where he was supposed to be unable to think, but the power of his ideas could not be restrained because the mind is sacred space—holy ground.

About a month in my new abode, I decided to get lost in Rock Creek Park, about a block away. The frigid wind blew briskly. I let my dog lead the way. I could not think, so I just felt. I lost track of time, but my Apple Watch logged 2.78 miles in just under an hour.

That evening, I decided to cook some red beans and rice—one of my favorite meals—for the first time in the new house. The batch was not my best, but it was comforting and helped the fog clear a bit. Later after my family went upstairs to bed, I retreated to the basement to write. The ideas came slowly and the words even slower, but they began to trickle like water flowing from an aquarium filter.

The ability to think and conjure new ideas that can transform our reality is one of the greatest gifts the divine has given humanity. Thoughts are powerful because they are at once ethereal and tangible with the ability to repel and attract. Our minds allow us to contemplate the mysteries of creation, which draws humanity— individually and collectively—closer to each other and the divine.

While I may no longer have the sanctuary on Douglas Street that once nurtured my mind and soul, I know that any space that allows me to play and wrestle with my thoughts is sacred space. The pews at Metropolitan AME Church meet the criteria, but so does Founder’s Library at Howard University, an art gallery, or a lecture hall. That space is also a wooded path in Rock Creek Park or an empty desk in an unfinished basement. The key is to make myself available to receive and accept divine inspiration.

J. Jioni Palmer is the founder and publisher of “Thinking Good,” a digital media community that helps men be their better selves, and is the men’s minister at Metropolitan AME Church in Washington, D.C. A graduate of the University of California at Los Angeles and Howard University School of Divinity, Palmer is a former journalist, Congressional staffer, and Obama administration appointee. He lives in Washington, District of Columbia, with his wife, two sons, two cats, and a puppy.

...From Misguided p11

or potentially recycle?

Disposal/Recycling Site What ministry practices or beliefs no longer seem fitting, and what should we discard and leave behind

Re-imagining Possible Futures What ministry models must we create that are necessary to leverage our congregations next to the needs of our communities?

approaches, and which aspects must we strive to perpetuate and deepen going forward?

I KNOW HE CARES

By Rev. Dr. Maxine Thomas, Columnist

“I am the good shepherd. The good shepherd lays down his life for the sheep.” John 10:14 My friend, Jesus, the living word of the Father, says that he knows his sheep.

Beloved, it does not matter whether you are known in the circles of the elite of society. Did the pastor forget to call your name? Have you ever felt left out, forgotten, overlooked, or pushed aside? Jesus knows who you are. Your name has been written down in glory. Hallelujah! I do not know about you, but I would rather be known by God than by the princes of this world.

God knows you by name. The Bible says those known by the Good Shepherd also know him. Are you glad that you know him today? I know his power. His power supersedes any previous notion about the investiture of and results of power. God can open doors that no man can close. Yes, the devil thought that he had closed the door to your self-esteem when your cousin James molested you as a child, but God is the key to your emotional healing. Hallelujah! That may not be your story, but whatever had you bound, or whatever force or power that tried to lock you out, drag you down, and/or count you as lost, God has the power to pick you up and turn it around for your good!

If you know that he can open doors that no man can close, give him a shout

Ultimately, as Chicago artist Amanda Williams asserts, “What we value is reflected in what each of us chooses to pay attention to, to care for, and sustain.”

Good or bad, the choice is ours. ❏ ❏ ❏

of praise right now. And I am just as excited that he can close doors that no man can open. He can close the doors to the pain of your past so that you will not even remember the guilt and the shame. Hallelujah!

He can grow a mountain in a valley. He can send a river through dry places. Have you ever been hungry and had God feed you? When I was thirsty, he gave me water. In fact, he is a bridge over troubled waters. Sis, God really cares for you.

Do you know his love? Jesus says, “I lay down my life for the sheep.” As women, we know how to sacrifice. t or bathing b thi the th brow b Just now, some mother lies awake praying for a child gone astray of a child with a fever. Some woman is buying the bread and baking it too and going without so the children might have, helping a husband who refuses to help himself— hoping when all hope is lost. Yes, we know how to sacrifice.

But greater love than this has no man than a man who would lay down his life for a friend (John 15:13). Jesus paid the ultimate sacrifice when he laid down his life for you and me. It was love that took on all my sins! It was love that paid the debt I owed! It was love that would not—could not—come down from the cross! It was love that decided to die just to save me! My friend, you are really loved.

Exhale

As I seek to know Jesus more intimately, I let go of all reservations and inhibitions at this moment. I exhale. And I now receive the abundance of his love. ❏ ❏ ❏

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A TRIBUTE TO RICHARD ALLEN

By Joan Phillips-Bennett (Ade Nima), 16th Episcopal District, Jamaica Conference

Our foundation is strong.

Our foundation is regal.

Out foundation is love.

I was born into slavery on February 14, the year of 1760.

I could never perceive on the Chew property that I would One day be free.

I taught myself to read and to write, and in 1780 bought my Freedom and finally ended my longest night.

My fellow preacher Absalom Jones and I established the Free African Society, but under control of the white watchful eye.

Pulled from one church but built your own I bet they never knew who they were trying to control.

Writer, minister, educator, advocate You were the first elect and consecrated Today your legacy over 200 years old and counting!

Because I could no longer tolerate the separation for worship And for prayer. I knew this had to end and that I could no longer Remain there.

We praise God for light in the midst of the darkness Which was custom made for us, Black in the midst of white Showing the world that true freedom must have all people in the sanctuary Must have all people unite.

Black and AME That combination is YOU That combination is ME That combination a ALL A WE Standing for what is right, We fight the good fight!

With Christ before us, No mountain can intimidate us

Do you know who this is speaking, and do you know who I am?

Could I be Richard Allen, who formed the first independent Black Denomination? Yes, that’s who I am.

To avoid oppression and discrimination, I could not give up the fight.

To be able to praise God freely, I believed we all deserved that right.

With my wife Sarah at my side, her support got me through while Trailblazing the way so the AME Church doors would be open for you.

Our Legacy continues, and God is with us apparently; thank God for Richard Allen who had the vision that no one else could see.

All it took was one thought, one action that became the catalyst for this chain reaction. This chain reaction multiplied into 20 districts across this world.

Thank you, Bishop Richard Allen. Your story will always be told and your legacy lives forever! ❏ ❏ ❏

...From The Sacred p7

DO YOU KNOW WHO I AM?

By Shae Renee’ AKA, Sharon R. Wisdom

Born way before the world commercialised love as Valentine’s Day, Bishop Richard Allen paved the way for people of colour to freely worship today.

Pioneering the African American worship experience with a black bishop, Richard Allen sweeps diagonally against injustice, So, things had to shift up!

...From Global p6 conservative local churches deciding to remain in the UM Church for a time, we are confident Africa Initiative, Good News, the Confessing Movement, UMAction, and the Wesleyan Covenant Association will continue to vociferously advocate for the ultimate passage of the Protocol. Every theologically conservative local congregation and annual conference should have the right to join the Global Methodist Church with all of their property and assets intact.”

Over the past two years the Transitional Leadership Council has met on almost a weekly basis to create a Global Methodist Church in formation. Informed

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By the Grace of God, the AME Church still stands, the oldest Black Denomination in all the Land.

Now, do you know who I am? ❏ ❏ ❏

by the work of the Wesleyan Covenant Association’s Global Council, Legislative Assembly, and dozens of task force teams that prepared white papers covering a host of issues, the members prepared a Transitional Book of Doctrines and Discipline. The book will govern the church during a transitional period prior to a convening General Conference to be held in the next 12 to 18 months. The Transitional Book of Doctrines and Discipline and much of the Transitional Leadership Council’s work can be found on the new church’s website and in Crossroads, the weekly e-newsletter it publishes. Persons and churches interested in aligning

the same people in my family be reflected in both of these

documents?

“Discomfort” is an impotent word to describe the strong emotions these dueling histories have generated in me. But wrestling with the truth of this difficult history has not been debilitating. It has been a source of personal and spiritual growth.

And it has freed me from the delusional fantasy of “goodness” we white Christians feel compelled to defend in every narrative about ourselves and our country. Most importantly, holding a more truthful understanding of the history of my family, my faith, and my country has given me more agency, not less. The assertion in these anti-CRT bills that white people should not feel uncomfortable because of their race presupposes that unpleasant truths are always debilitating. It also assumes that the inevitable result is that white people will simply feel bad for being white.

with the Global Methodist Church may express their interest through the new church’s website.

“As we embark on this great venture, we know we will stumble and fall at times,” said Boyette. “But with the great prophet Isaiah, we also firmly believe we will, in God’s good time, ‘run and not be weary,’ and ‘walk [in the way of the Lord] and not faint!’”

For additional information about the Global Methodist Church, visit GlobalMethodist.org.

But these desperate measures fail to imagine the transforming alternative I discovered along this journey and the only alternative that will allow us to live into the promise of a multiracial democracy. The discomfort did not make me feel bad for being white; it gave me the critical distance that enabled me to continue freeing myself from the power that whiteness has held over my family for generations.

If we, white Christians, can muster the courage to walk in its company, discomfort with our racial history can be a sacred and saving gift.

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

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WHEN THE OPPRESSED BECOMES THE OPPRESSOR

By Rev. Timothy Dorsey, MS CASP, 2nd Episcopal District

The following is an excerpt from my senior thesis at Payne Theological Seminary, “When the Oppressed Becomes the Oppressor.” This project raises concerns over the pressure from the leadership or the parishioners. Issues such as the inclusion of marginalized groups such as Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) and women must be acknowledged in due course for the church to achieve its ministerial role of administering justice for all. The African Methodist Episcopal (AME) Church leadership must actively foster a supportive environment for inclusion and eliminating oppression by engaging various congregational perspectives. As the AME Church was birthed from discrimination, its doctrines and ministries must, in turn, delegate ways of preventing any form of oppression to its members. Christians are expected to take active roles in being just and refraining from oppression and, according to Zechariah 7:9, “Administer true justice; show mercy and compassion to one another.” The authenticity of Christianity should strive to become God’s inclusive and beloved community that does not discriminate against people based on their identities or gender.

The church must tear down walls limiting Christ’s reconciliation ministry. This reconciliation calls for “a church of all and for all,” in which inclusivity must be structured at its core. Paul teaches in Ephesians 2:14 that “Christ came to tear down the walls,” implying that Christians must uphold social, racial, and class equality.

The church must be leading in achieving equality among parishioners and clergy as well by supporting black women’s ministry. Following the teachings of Jesus and his mission on earth, the church should not oppress or marginalize but should accommodate those who seek the comfort of God’s Word and “to bring good news to the poor, proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim the year of the Lord’s favor” (Luke 4:18-19). The ministry to the oppressed is consistent with the ministry of equality, which echoes Christian unity in the service of God and adheres to Jesus’ mission of proclaiming freedom to the oppressed.

This work proposes the following for advancing the ministry of equality and the oppressed as Jesus did. To start, the AME Church must develop practical strategies for improving inclusion and eliminating oppression. The church is a sanctuary for the soul, and members must feel safe and confident without isolationism that would otherwise make them feel unwelcome or unappreciated in church. For instance, black women have been a part of the reconciliation and liberation process from racial injustices that saw the origin of the AME Church. Therefore, the same challenges should not hinder their full participation as leaders and evangelical workers in the church.

Similarly, the LGBTQ members must submit to the will of their bodies, which should not be an attacking point for the church to disenfranchise them. As a guiding principle, the AME Church cannot choose whom it will serve if it requires its members to be governed by its mission. The church’s mission holds that “to minister to the social, spiritual, and physical development of all people.” The “all people” phrase implies total inclusion of LGBTQ and women without stereotyping gender or sexual orientation.

Next, the governance structure of the AME Church must erode the rigidity in decisions concerning LGBTQ matters.

Such structure must be initiated at

the national level and trickled down to the local churches as this matter poses a significant risk of splitting the church due to ideological differences.

However, doing so will allow pastors to have honest and genuine, contextually relevant conversations with the congregation. Finally, the church must recognize that as Jesus’ mission was to free the oppressed, it also must play an active role in sanctifying this principle within its policies. The suggestions here are threefold: the AME Church must (1) revisit its structural formation to accommodate women as leaders without discrimination, (2) develop a leveled and safe field where parishioners undergoing sexual misconduct can share their experiences, and (3) institute policies that address the inclusion of people who identify themselves differently in terms of sexuality.

These changes can be achieved through seminars, educational programs, and workshops that utilize graphic demonstrations, focus groups, and discussions within the local churches. Other changes may be achieved by fostering prayer candor among parishioners at the local church, which will enhance openness and meaningful dialogue to arrive at amicable solutions.

In addition, targeted training of pastors through presentations and anecdotes will promote a paradigm shift towards addressing oppression directly at the local churches leading to permanent reconciliatory solutions. Finally, policymaking during the General Conference presentations and motion debates is essential to promote international inclusivity.

According to the Rev. Jennifer Leath, a pastor from the AME Church in Denver, we must “hear the testimonials of LGBTQ+ individuals of African descent within and beyond the AME Church, so that we’re hearing the voices of the people who are affected by the position of the church on these matters.” Taking such an active role when interviewing the affected LGBTQ members will assist the church in formulating actionable legislation. In addition, if the AME Church adopts these strategies, it will become a beacon of change that will echo across other denominations and change the course and interpretation of the scripture and open an avenue for genuine conversations and dialogue about the “ugly” issues that affect the church members. ❏ ❏ ❏

STATE REP. CHRIS RABB HOLDS DEDICATION CEREMONY FOR THE RENAMING OF ALLENS LANE The Philadelphia Tribune

Rabb recounted that Allens Lane was originally named after William Allen, the 26th mayor of Philadelphia. However, Allen was an enslaver and a British loyalist who was condemned during his lifetime by abolitionists for his stance in favor of the continued enslavement of black people. Therefore, the City Council passed a resolution to redirect the street name to honor Richard Allen. Councilmember Cindy Bass, D-8th District, introduced the resolution at the request of Rabb.

During the ceremony, Rabb encouraged those in attendance to “take time to research our history [as] it gives us a chance to reflect and correct choices made with the inclusion or consideration of a diversity of stakeholders. We must closely examine the history we choose to memorialize and honor, especially versions of the past validated by false narratives that marginalize the value of black people and other communities of struggle.”

Representative Rabb noted that Richard Allen was a man of integrity who fought endlessly for racial justice and equality. Born into slavery, he bought his freedom for $2,000 from his enslaver, Benjamin Chew, the namesake of Chew Avenue. Active in his faith community, Allen led a walk-out from St. George’s Episcopal Church because the church relegated black worshipers to the balcony pews.

Richard Allen co-founded the Free African Society and the African Methodist Episcopal Church, where he became its first bishop. The AME Church is the first independent black denomination in the United States. Allen established the first AME Church in 1794 in Philadelphia, which is Mother Bethel AME Church which remains in operation.

Reprinted with permission.

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LIVING AND MINISTERING THROUGH TWO ENEMIES

By Dr. Herman O. Kelly, Jr., Columnist

Our lives have been turned upside down by an invisible pandemic. We are also on voter alert regarding efforts to limit our ability to vote and exercise our Godgiven right. We think we have overcome, as we sing during African American celebrations, but we now understand that to be fully recognized as complete citizens is still a fight we must be engaged in. So how do we minister through these two enemies, one we can see and the other attacks without sight or warning?

First, to combat the invisible enemy of COVID-19 and its variants, we must all use common sense and look out for each other. The biblical mandate reminds us, “Love your neighbor as you love yourself” (Mk. 12:31), which means being educated and vaccinated and wearing a mask and practicing social distancing. In addition, we must live exercising common sense. We should be careful in crowded spaces and be concerned with the physical greetings we share.

“The life we save may be our own.” As our lives change, we must continue to be mindful of our mind, body, and spirit. I call this “The Triangle of Life.” We must engage our minds with positive thoughts and energy, our body must exercise, we must eat healthily, and God’s Word must nourish our spirit.

Secondly, our ancestors suffered and died for the right to vote and participate in the election process. One of the images I shall never forget is my 90-year-old father voting for what was to be his last time and our 18-year-old daughter voting for the first time. This image encouraged me to continue the fight for voter participation and registration. I encourage my students to register and participate in the voting process. The enemy of voter suppression is a serious threat to liberty and justice as we know it. We minister through this by “Cosmic-Companionship,” as Dr. King once stated. It is knowing the power of God and God’s companionship with us.

Lastly, we minister through these two enemies by waiting for God to direct us and to give us strength for the journey, remembering that “but those who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint” (Isaiah 40:31).

The eagle does not fly but instead soars above the circumstances. Like eagles, we soar with the majesty of God. We find the wind currents of justice and righteousness, and we allow the currents to get beneath our wings of change for a better society for our children yet unborn. ❏ ❏ ❏

BETHEL CATHEDRAL – INDIANAPOLIS LIVING OUR RESURRECTION STORY

By L. Kay Kirby, 4th Episcopal District

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PAIN AND AGONY! BUILDING AN ENVIRONMENT OF TRUST

By Cynthia Gordon-Floyd, MPA, Columnist

It can be agonizing and painful to learn that the church is not using funds for its intended purpose.

A breach of trust among God’s people is serious, and leaders must address it appropriately. Why is it so important to build a solid foundation of the church so that breaches of trust do not occur? Simply stated, if we have not built a solid foundation, we dishonor the Lord and his standard of holiness. We must rebuild and confront failure without compromise. We can learn and grow from failure, but we should never try to build on failure. Failure makes a great teacher, but it is a rotten foundation.

First, we must face the reality of our situation. Are we being proactive to avoid failure? We do not want to offend, so we often give without ever knowing how much the church raised or if the church used the funds for the given purpose. We remain quiet, and we think it is unloving to question our leaders. Yet, there is a respectful way to ask questions. Transparency should be the standard for God’s people. All should have access to accurate, timely, and consistent financial reporting.

We cannot continue the same processes and expect a different outcome. We should not be ignorant about how money is used and reported at the connectional, district, conference, and local church levels. We should not assume that proper stewardship will occur without accountability. If we accept the lack of accountability in many areas of ministry, we will continue on this path.

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

(2) Develop and implement proper internal control mechanisms in every aspect of our ministry so that an individual does not have control of receipt, custody, and disbursement of funds.

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

(4) Use external fiduciaries with the needed expertise to assist with management reporting, oversight, and maintenance and who will be responsible for routinely reporting to all stakeholders.

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

She is a steward and the financial secretary at the First AME Church of Manassas in Manassas, Virginia.

Bethel Cathedral African Methodist Episcopal Church, Indianapolis, Indiana, under the pastoral leadership of the Rev. Dr. Carlos Wesley Perkins and first lady, the Rev. Carla S. Perkins, celebrated 185 years of service to God and the Indianapolis community during three days of worship, fellowship, and revival on December 10-12, 2021, and January 15, 2022, at the former historic site at 414 West Vermont Street.

This historic celebration helped complete the circle of returning to the former Bethel site, which the church occupied for more than 169 years. Since selling the landmark site to SUN Developments in 2016, Bethel Cathedral has relocated to the northwestern re region of Indianapolis in Pike Township, where a new 13-acre campus includes a new worship center, an early childhood development c center, and a community resource center.

The historic site at 414 West Vermont S Street is now the home of Hilton’s n newly constructed Hampton Inn and H Homewood Suites. In purchasing the fo former Bethel property, it was required fo the developers to adhere to Bethel’s for c confirmed listing on the National Historic R Registry and the Indiana State Historic R Registry.

By incorporating much of the o original structure, décor, and history of the 1 185-year-old edifice, the joint hotel venture se secured the facility’s future, repurposing th building while cementing its historicity the fo visitors to learn from and enjoy during for th stay. their

Under the theme, “Enduring Faith in Faithless Times,” the 185th Anniversary commenced on Friday, December 10, 2021, with a cultural kickoff at Bethel Church, 6417 Zionsville Road. The evening was a gathering of descendants whose ancestors had migrated from Kentucky, Tennessee, Ohio, the Carolinas, Virginia, and other eastern states to settle in Indiana. We gathered honoring ancestors from the Motherland and the Caribbean whom slave traders brought shackled to a strange place that our ancestors would later call home. The evening was a remembrance of the founding of their 1836 Dwelling Place.

The evening’s celebration: “Tulikotoka: From Whence We Came,” focused on our African Methodism across the diaspora through the spoken word, music, history reviews, drumming, cultural dance, delicious dining, and beautiful table displays. Brother Derrick Slack, an educator from the Metropolitan School District of Pike Township School District, ministered culturally relevant spoken word. The congregation viewed “The Spirit of African Methodism,” a documentary produced ...continued on p19

THECHRISTIANRECORDER.COM ...From Bethel p18 by the AME Church. Sister AshLee Baskin, a performing artist, presented a multi-sensory, multimedia celebration of blackness triumphs, setbacks, perseverance, and resilience experienced by people of

The Christian Recorder and community guests included: Bishop John Franklin White, presiding prelate of the 4th Episcopal District of the African Methodist Episcopal Church; presiding elder, the Rev. Leonora G. Williams, North District, Indiana Conference; the Rev. Henry Peterson, Sr., pastor, Warmack Christian Methodist Episcopal Church; the Rev. Charles Gaines, pastor, Legacy of J Jesus Christ Church; the Rev. John Russell, pastor, University United Methodist Church; Ms. Annette J Johnson, trustee, Pike Township; Ms. Catherine B. Woodard, president of Indiana Conference Lay Organization; Mr. Bharat Patel, President and chief

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but now serves as a banquet and conferencing space.

The Rev. Parham pastored Bethel Cathedral from 2014 to 2018. The hotel’s two main ballrooms are named in recognition of the work and contributions of Bishop Richard Allen and Bishop William Paul Quinn. The History Frame is affixed to the wall outside the Parham Room and dedicated to the memory of church historian Frances Connecticut Stout who served from 1944 to 2004. The original stained glass windows of the church have been restored and installed in their rightful place.

The gala’s evening entertainment included music by b Sound Table Productions and Church Comedy from Mr. Robert Day. In addition, C Indianapolis native Minister Keisha D. In Ballinger shared her call to minister to B God’s people through praises, song, and G the th spoken word. Although the landmark site s is now a hotel complex and displays some of Bethel’s legacy, Bethel Cathedral so AME Church continues to thrive at its A present location, 6417 Zionsville Road. p Under the dynamic leadership of the Rev. U

l in i the h United U i d States.

S Th ff iincluded l d d African, Af i color The bbuffet Caribbean, and “Down Home” cuisine. The evening’s activities closed with a liturgical dance from Jesus’ Anointed Messengers (JAM), Miss Jemila C. Perkins, and Brother Angel Madlock, a dance duo.

On Sunday, December 12, 2021, the congregation came together virtually and in-person to celebrate God’s continued faithfulness. High praise and worship, reflecting African Methodism’s rich history and legacy, filled the sanctuary and the virtual space.

The 59th elected and consecrated bishop and the first female bishop of the Christian Methodist Episcopal Church, Bishop Teresa Jefferson-Snorton, served as the guest speaker. Her partner in ministry and marriage, Presiding Elder Dr. Lawrence Jefferson-Snorton, was also in attendance. Bishop Jefferson-Snorton preached from the anniversary theme, “Enduring Faith in Faithless Times,” from Hebrews 12:2, encouraging the congregation to keep our eyes on God. She reminded us that while the times are uncertain, our faith has always been certain in God. On Saturday, January 15, 2022, the Bethel Cathedral AME Church greeted family, friends, and neighbors to the Black Tie Anniversary Reception and Gala at the former site of Bethel (414 W. Vermont St.). Ecumenical

i officer ffi off SUN Development D l & Management M executive Corporation, and Ms. Dellyn Williams, Indiana Conference choir director.

The full-circle experience of this gala held at the historic Bethel sanctuary solidified the congregation’s resolve to honor its roots. The occasion would not seem like a big deal unless one knew the history, but for those who grew up in God’s house, Bethel, the experience was tremendously significant. The Rev. Louis S. Parham and Bethel’s Board of Trustees sold this original church property in 2016 to Mr. Bharat Patel, who agreed to maintain the integrity of the historic church building’s physical structure. All attendees were able to see the renovation and restructuring of the former sanctuary, fellowship hall, and office space.

During the event, the Rev. Dr. Perkins led the dedication of the Rev. Louis Sidney Parham Room, which was the original balcony level of the sanctuary

Dr. P Perkins D k andd the h ministeriall staff ff in its ffourth h year, the congregation has embraced the significant legacy of Bethel AME Church, with great expectations, and in the spirit of elevation, rejoices in what is yet to come.

Carole Ervin-Brown, steward pro-tem, and Olivia J. McGee-Lockhart, keeper of Bethel History, contributed to this article.

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BE PREPARED—KNOW BEFORE YOU GO

By Robert Barton, Scout Master Troop 487 and 3347

In preparation for the January District Winter Camporee, we held our usual Troop 487 Camping Planning Meeting at Lions Camp Merrick, in Nanjemoy, Maryland, about 30 miles from our home church, Ebenezer African Methodist Episcopal Church, Ft. Washington, Maryland.

Leaders met before Christmas and planned for the Camporee. I had a roster with all scouts and leaders’ names, addresses, phone numbers, medical records, and permission slips. We reviewed the scout’s planned activities and our camping, cooking, communication, and weather requirements. The weather forecast did not call for snow.

We had 25 scouts and three scout masters, all planning to spend Friday and Saturday nights. Our caravan arrived at the damp around 7 p.m. on Friday. Two AST SMs, Rogers and Johnson, drove 2 of the church’s 12 passenger vans, loaded with scouts and camping gear. The driver dropped off the scouts and gear at the camp, and the vans returned to the church for use on Saturday.

We scheduled the vans to pick up the scouts on Sunday. One parent dropped off two scouts whom he expected to recover on Sunday. ASM Lane and I had driven our SUVs with five scouts and gear. Brother Lane and I had the only Troop 487 vehicles available to us in Camp.

Around 10 a.m. Saturday, it began to snow. I called Brother Rogers and informed him that the camp might shut down. He informed me that there was no snow in the Washington area, but he would recover the keys to the vans before the church shut down at 2 p.m. At 3 p.m., the camp director called for a leaders’ meeting, and we decided to shut down the camp. Snow continued to fall heavily. The weather forecast had changed to an expected five to six-inch accumulation at the camp and one to two inches in the Washington area. The main concern was vehicles departing the camp’s dirt road in six inches of snow.

I called him back after the 3 p.m. meeting and requested the vans. He and ASM Johnson picked up the vans and headed to the camp. When the vans arrived at camp, we loaded, policed the camp area, prayed, and headed home. We were the last group to leave the camp. Coming up Indian Head Highway in Charles County, Maryland, about 20 minutes from Ebenezer AME Church, we called every parent on the roster but could only reach two. Traces of snow began falling as we approached Ft. Washington and fell more heavily as we arrived at the scout shed at the church.

Upon arrival, the vans were quickly unloaded, cleaned, and returned to their parking place, and the troop circled up, conducted a reflection, thanked God for the safe and wonderful experience, said a departing prayer, and headed home.

The reflection revealed that this was a great learning experience for our scouts and the adults. In addition, it shed great light on the scout motto, “Be Prepared.”

Bob Barton Scout Master To learn how to start a Girl Scout or Boy Scout unit at your church, please contact Vivianne Frye-Perry at vfrye-perry@amescouts.org for Girl Scouts or contact Clarence Crayton at ccrayton@amescouts.org for Boy Scouts.

Go to the AME Christian Education Dept. website, www.ameced.com. Also, please visit us on Facebook at AAMES Scouting Connection. ❏ ❏ ❏

REPORT FROM THE JANUARY 2021 GENERAL BOARD

By TCR Staff

On January 31, 2022 the General Board reconvened virtually to complete the work outlined in resolutions presented in the December General Board meeting. Under the leadership of Bishop Paul Kawimbe (president of the General Board) and Bishop E. Anne Henning Byfield (president of the Council of Bishops and host), the various departments, agencies, and Episcopal districts of the AME Church gathered to hear and share updated reports from the Nominating Committee and the Department of Retirement Services respectively.

The meeting was called to order at 11:00 a.m. by Bishop Kawimbe and devotions were led by Bishop Wicker and members of the 8th Episcopal District. The opening scripture was read by the Rev. Moses Sims and the opening invocation was shared by the Rev. Dr. Regina Stovall Robinson. Shortly thereafter, the body was encouraged by the remarks of Senior Bishop Adam J. Richardson and Bishop E. Anne Henning Byfield reminding us of their collective commitment to repairing, restoring, and reviving that which may have been lost.

As requested and promised in the December meeting, the Nominating Committee reported their work in ensuring a balanced membership representation based on gender and other identity markers relating to equitable representation of the body. The Rev. J. Edgar Boyd stated that while the committee did its best, they were faced with the challenge of having a limited number of female clergy on the General Board. The Rev. Boyd asked that the committee be granted until June of 2022 to establish a more balanced makeup within the Commission on Statistics and Finance and the Board of Financial Management. The committee was commended for their excellence in the ongoing efforts toward equity within the committees and the report was distributed for review before being approved by vote.

The final 3.5 hours of the gathering were dedicated to the Commission on Retirement Services and addressing concerns related to the distribution of funds to retirees and contributors to the retirement plan.

Dr. James F. Miller, executive director of Retirement Services, introduced the Rev. Dr. Matthew Watley who

made the report on behalf of the commission.

Dr. Watley stated that there are 3 recommendations to distribute funds and they are as follows: Recommendation 1: The General Board approves the valuation of 30% and allows the unfreezing of the funds to move forward with needs of distribution of funds as needed.

Recommendation 2: New Life Plan-The Department of Retirement Services and its commission will identify, engage, and establish a new annuity program with one of the ten top 403(b) provider companies that will provide for direct payments from churches and management of his/her investment account by June 8, 2022.

Recommendation 3: The African Methodist Episcopal Church will assume responsibility for restoration up to the amount of $45,000,000 to the Legacy Plan which includes the interest on the unpaid balance to accrue to the Legacy Plan at 1.5% per annum.

Proposals to secure the $45,000,000 are as follows: 1.

The General Board would incur a $3.5 million budget cut every year for the next 13 years. 2. The church would sell properties up to the amount required. 3.

The church would take out a $45,000,000 loan to fund the losses.

The body agreed to an amended promissory note of $45,000,000 and the commission will meet again prior to the next General Board meeting to take place within 30 days. The Department of Retirement Services will be the order of the day. The meeting was adjourned and the body will reconvene to complete the work outlined in the resolutions and recommendations presented on January 31, 2022, in February. ❏ ❏ ❏

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Dr. Gregory B. Levett, Sr.

James Muhammad

Ray Tanner

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THECHRISTIANRECORDER.COM ...From Most Pastors p5

The Christian Recorder

THE GOAL

Despite the reality that most churches are made up of predominantly one racial or ethnic group, most pastors think racial diversity should be a goal for their churches.

Today, 88% of Protestant pastors say every church should strive to achieve racial diversity. That’s a noticeable decrease from the 93% who said the same in 2017. This drop is seen most clearly when looking at the number of Protestant pastors who strongly agree that every church should strive to achieve racial diversity. Whereas 80% of pastors strongly agreed with this statement in 2017, only 68% strongly agree today. At the same time, there was an increase in pastors who somewhat agree from 2017 (13%) to 2021 (20%).

Although the majority of pastors across every age demographic say churches should strive for racial diversity, the youngest demographic of pastors (those age 18-44) are more likely to say they want racially diverse churches (91%) than older pastors (86%). Mainline pastors are also more likely to agree that churches should strive for racial diversity (93%) than evangelical pastors (86%). And pastors in the South are more likely to agree (90%) than those in the West (83%).

“The peak of pastor aspiration for more racial diversity in churches was measured just days after a white supremacist rally in Charlottesville, Virginia, in 2017 where clashes with opponents ended in deaths and injuries,” McConnell said. “While such events that year reminded pastors of the need for progress on racial reconciliation, there remains a consensus among pastors that this unity should be seen within their churches each week.”

THE THREAT Perhaps one reason pastors care so much about pursuing racial diversity in churches is that they recognize racism as a threat to the church today much like it was a threat to first-century churches when the apostle Paul frequently addressed divisions between Gentile and Jewish Christians.

With recent rises in conversations surrounding Critical Race Theory (CRT), one may expect it to be a larger concern than racism for pastors; however, more pastors (48%) say racism is the bigger threat to the church in the U.S. today than CRT (29%). Another 16% of pastors say neither is a threat to the church, while 6% aren’t sure.

Pastors with a master’s degree (60%) or a doctoral degree (54%) are more likely to consider racism the bigger threat to the church than pastors with no college degree (28%) or a bachelor’s degree (38%).

Pastors aged 18 to 44 (56%) and 55 to 64 (51%) are more h h h than h pastors over the h age off 65 likely to say racism is the bigger threat to churches (37%). Mainline pastors (70%) are significantly more likely to say racism is the more significant threat than evangelical pastors (38%).

THE RESPONSE One way pastors are addressing issues of racism and racial reconciliation in the church is by preaching on the topic. According to the study, 40% of pastors say they preach on racial reconciliation several times a year, with 19% saying they preach on it at least once a month. In 2014, 35% of pastors said they preached on racial reconciliation several times a year. ...continued on p32

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EDITORIAL

CELEBRATING WOMEN’S HISTORY MONTH: A TRIBUTE TO DR. JAMYE COLEMAN WILLIAMS Whenever I found myself on the wrong end of Jamye Coleman Williams’ finger, she would tell me, “When your father asked me to be your Godmother, I told him: ‘If I do this, I will take this seriously.’” And then she proceeded to chastise me in her stern but loving way. Although my father died in my last year of high school, I was privileged to have my godparents for almost 40 years of my life. She and Uncle Mac were at all the school plays and graduations. She gave me my first black history book as well as my first AME

Discipline. Aunt Jamye always remembered my birthday, and I will never forget this one. They embraced and welcomed me into this family, of which I am honored to be a part.

What do you say about a woman who lived to be 103-years-old, who remained active and in her right mind up until the last days of her life (and even outlived Golden Girl, Betty White, a woman of poise and power in her own right)? What do you say about a woman

John Thomas III 21st Editor of The Christian Recorder

who helped her students organize sit-ins; a woman who stood up to patriarchy and misogyny in academia as well as the Black Church; a woman who made the best corn pudding for Thanksgiving and baked a great pound cake? If you listened to the tributes from every aspect of my Godmother’s life, you have heard her story. To hear her in her own words, I encourage you to visit The History Makers digital archive and see the hours of interviews she gave on everything from marriage advice to politics.

There is one thing that my Godmother loved more

stances that were not the best political decision, but

responds, “The one who showed mercy.” Jesus then

than Wilberforce, the AME Church, or Uncle Mac

she was determined to be on the “right side of history,”

says, “Go and do likewise.”

(though sometimes he did wonder about the order).

which meant following her faith. She was never too

It was Jesus Christ. My Godmother’s faith was at the

To all who can hear my voice, I say: we have seen

in love with a role—either in the AME Church, in her

center of her life. She was a praying lady, and every

and heard how Dr. Jamye Coleman Williams lived

community, or her academic career—that she was not

her life. We have seen how she loved and cherished

willing to risk losing to do what she knew to be right.

her family. We have seen how she encouraged others

day she and Uncle Mac (when he was alive) would go through a prayer list of people and causes that touched their hearts. Her strong faith sustained her through

Over the last few days, I have heard people across

health challenges, personal crises, and the deaths of

the AME Church ask, “What are we going to do now

family, friends, and former students. Oh, how my

that Jamye Williams is gone? Who will be the voice

Godmother may have loved the African Methodist

of reason?” I submit the following as an answer: At

Episcopal Church—but she was a Christian first.

the end of the parable of the Good Samaritan, Jesus

And there were times when her faith led her to take

asks the lawyer, “Who was the neighbor?” The lawyer

...From Most Pastors p27 Although the number of pastors who preach on racial reconciliation at least several times a year has increased slightly since 2014 from 55% to 60%, 25% of pastors still say they rarely or never preach on racial reconciliation.

more likely to say they preach on racial reconciliation several times a year than pastors with a bachelor’s degree (27%).

“Attitudes, cultural traditions, and friendships within the community do not change by themselves,” McConnell said. “If someone doesn’t call for change, it won’t happen. Most pastors are casting this vision, but about a quarter of pastors aren’t.”

More than any other group, African American pastors (97%) see the need for racial diversity within the church, and they want to see the church striving to achieve such diversity. Meanwhile, 87% of white pastors and 83% of pastors of other ethnicities say the same.

Pastors 54 and younger are more likely to say they preach on racial reconciliation several times a year (44%) than pastors over 65 (32%). Likewise, pastors with a master’s degree (48%) or a doctorate (43%) are

THE GAP

African American pastors are also the most likely to say they preach on racial reconciliation several times a month (21%).

and was uncompromising in her principles. We have seen how she was not afraid to stand up for what she believed, no matter the cost. So, if you want to honor the memory of Dr. Jamye Coleman Williams truly, go and do likewise. So long as those of us follow her example, she will never die. Amen. ❏ ❏ ❏

Not only do these pastors want racial diversity within churches, but they also see racism as an acute threat to churches. African American pastors are the group most likely to select racism (74%) and least likely to select Critical Race Theory (15%) as the greater threat to the church in the United States today.

“Nobody expects the color of churches to change overnight, but the appearance of more integrated churches is just barely noticeable over the last decade,” McConnell said. “The hard work of investing in relationships across ethnic lines and setting aside attendees’ cultural preferences to welcome others is still the exception.”

Marissa Postell is a writer for Lifeway Christian Resources. For more information, view the complete 2021 report and the reports from 2013, 2014, and 2017.

Methodology The phone survey of 1,000 Protestant pastors was conducted by Lifeway Research Sept. 1–29, 2021, using a stratified random sample drawn from a list of all Protestant churches. Quotas were used for church size.

Each interviewwas completed by the senior or sole pastor or minister at the church. Responses were weighted by region and church size to reflect the population more accurately. The completed sample is 1,000 surveys.

The sample provides 95% confidence that the sampling error does not exceed plus or minus 3.2%. This margin of error accounts for the effect of weighting. Margins of error are higher in sub-groups. Comparisons are also made to a telephone survey of 1,000 pastors using the same methodology in Aug. 30-Sept. 18, 2017, 1,000 in

Sept. 11-18, 2014, and 1,007 in Sept. 4-19, 2013.

About Lifeway Research Lifeway Research is a Nashville-based, evangelical research firm that specializes in surveys about faith in culture and matters that affect churches.

For more information, visit LifewayResearch.com.

About Lifeway Christian Resources In operation since 1891, Lifeway Christian Resources is one of the leading providers of Christian resources, including Bibles, books, Bible studies, Christian music and movies, VBS, and church supplies, as well as camps and events for all ages.

Lifeway is the world’s largest provider of Spanish Bibles.

B N h ill Tennessee, T Lif t as a Basedd iin Nashville, Lifeway operates self-supporting nonprofit. For more information, visit Lifeway.com.