Bishop Gregory G. M. Ingram - Chair, Commission on Publications
The Reverend Dr. Johnny Barbour, Jr., Publisher
The Reverend Dr. Calvin H. Sydnor III, Editor1. THE EDITOR’S CORNER:- Happy Father’s Day to all of the fathers!I have observed that pastors make a big issue about Mother’s Day but Father’s Day is lower keyed. I am not whining, but just my observation.
- The Journal of Christian EducationThe 2005 summer issue of The Journal of Christian Education has been published. It’s a great issue with great articles and its focus on music is superb. Bishop Vinton R. Anderson’s article, “Music, An Integral Part of Theological Expression” and Bishop Frederick Hilborn Talbot’s article, “Reflections on the Use of Hymns,” as well as the articles written by LeRoy R. Bartel, Jimmie James, Jr., Cordelia Bennett, Ronald L. Stevens, Sr., Joseph Parker, and Dr. Daryl Ingram should be especially useful for pastors and those associated with the music ministry.
Every pastor and involved layperson should be subscribed to The Journal of Christian Education ($20 per year), and to all of our AME periodicals.
+ Some Observations from the Editor from this Week’s News:- Michael Jackson acquitted
I hope that he will change his behavior in how he relates to young people. I wonder how many kids from the inner city were treated to a day at Neverland.
- The Government says that more people are living with AIDS
“We are seeing more infections, that’s the bad news. But the good news is many of us are living longer” says Terje Anderson, the Executive Director, National Association of People Living with AIDS in an article that appeared in an AP news article.
Also in the article written by Daniel Lee are statistics from the Centers for Disease Control and Prevention:
- Blacks make up 51% of new HIV diagnoses
- Living with AIDS by race: Blacks – 47%; whites – 34%; Hispanic- 15%; other – 2%
- HIV transmissions 45% male with male; 27% high risk heterosexual contact; 5% male sex with male and injection drug use and 22% injection Drug use.
The figures are alarming and it tells me that AIDS/ HIV is not going away. More people may be living longer, according to government statistics, but folks are still dying and a large proportion of those folks are Black folks. I sit in church after church service and attend AME meetings on all levels and I hear little or virtually nothing about AIDS/HIV. I hope that the African Methodist Episcopal Church has not fallen asleep!
- Supreme Court Justice Clarence Thomas disagrees with his colleaguesThe majority of Supreme Court Justices in the JOHNSON v. CALIFORNIA, certiorari to the court of appeal of California, first appellate district found a “prima facie case of purposeful discrimination in jury selection.” Justice Clarence Thomas disagreed with his colleagues and filed a dissenting opinion.
Editor’s comment: What a man, what a man; the man is amazing and what an embarrassment!
- The Senate apologizes to the victims of lynching and the descendants of those victims for their failure to have enacted anti-lynching legislation:
The Senate finally apologizes, and well they should; I guess “better late than never.” The study on lynching in the United States conducted by Tuskegee University puts the number of lynching, mostly African Americans at 4,742. That’s a disgrace! Mike Madden, Tennessean Washington Bureau wrote in this morning’s (6/16/05) Tennessean (Nashville) that “The House passed such laws three times between 1890 and 1940, and seven Presidents petitioned the Congress for action. The Senate did not act.” And, to add insult to injury, The Tennessean reported that the following Senators, all Republicans, did not list themselves as co-sponsors of the bill:
Lamar Alexander of Tennessee
Robert Bennett of Utah
Thad Cochran of Mississippi
John Cornyn of Texas
Michael Crapo of Idaho
Michael Enzi of Wyoming
Church Grassley of Iowa
Judd Gregg of New Hampshire
Orrin Hatch of Utah
Kay Hutchison of Texas
Trent Lott of Mississippi
Richard Shelby of Alabama
Gordon Smith of Oregon
John Sununu of New Hampshire
Craig Thomas of Wyoming
John Thune of South Dakota
Appended below is the text of the Senate Resolution.________________________________________
Whereas the crime of lynching succeeded slavery as the ultimate expression of racism in the United States following Reconstruction; (Agreed to by Senate)
109th CONGRESS
1st Session
S. RES. 39
Apologizing to the victims of lynching and the descendants of those victims for the failure of the Senate to enact anti-lynching legislation.
IN THE SENATE OF THE UNITED STATES
February 7, 2005
Ms. LANDRIEU (for herself, Mr. ALLEN, Mr. LEVIN, Mr. FRIST, Mr. REID, Mr. ALLARD, Mr. AKAKA, Mr. BROWNBACK, Mr. BAYH, Ms. COLLINS, Mr. BIDEN, Mr. ENSIGN, Mrs. BOXER, Mr. HAGEL, Mr. CORZINE, Mr. LUGAR, Mr. DAYTON, Mr. MCCAIN, Mr. DODD, Ms. SNOWE, Mr. DURBIN, Mr. SPECTER, Mr. FEINGOLD, Mr. STEVENS, Mrs. FEINSTEIN, Mr. TALENT, Mr. HARKIN, Mr. JEFFORDS, Mr. JOHNSON, Mr. KENNEDY, Mr. KOHL, Mr. LAUTENBERG, Mr. LEAHY, Mr. LIEBERMAN, Mr. NELSON of Florida, Mr. PRYOR, Mr. SCHUMER, Ms. STABENOW, Mr. SALAZAR, Mr. VITTER, Mr. OBAMA, Mrs. LINCOLN, Mr. SANTORUM, Mr. SARBANES, Mr. KERRY, Mr. BYRD, Mr. COBURN, Mr. COLEMAN, Mr. CRAIG, Ms. MIKULSKI, Mrs. MURRAY, Ms. CANTWELL, Mr. DEMINT, Mr. DOMENICI, Mr. DORGAN, Mr. INOUYE, Mrs. CLINTON, Mr. NELSON of Nebraska, Mr. CARPER, Mr. GRAHAM, Mr. BURR, Mr. MCCONNELL, Mr. BUNNING, Mr. MARTINEZ, Mr. BURNS, Mr. DEWINE, Mrs. DOLE, Mr. ROCKEFELLER, Mr. THUNE, Mr. WYDEN, Mr. WARNER, Mr. BAUCUS, Mr. ROBERTS, Mr. CHAFEE, Mr. SESSIONS, Mr. BOND, Mr. CHAMBLISS, Mr. ISAKSON, and Mr. INHOFE) submitted the following resolution; which was referred to the Committee on the Judiciary
June 13, 2005
Committee discharged; considered and agreed to
________________________________________
RESOLUTION
Apologizing to the victims of lynching and the descendants of those victims for the failure of the Senate to enact anti-lynching legislation.
Whereas the crime of lynching succeeded slavery as the ultimate expression of racism in the United States following Reconstruction;
Whereas lynching was a widely acknowledged practice in the United States until the middle of the 20th century;
Whereas lynching was a crime that occurred throughout the United States, with documented incidents in all but 4 States;
Whereas at least 4,742 people, predominantly African-Americans, were reported lynched in the United States between 1882 and 1968;
Whereas 99 percent of all perpetrators of lynching escaped from punishment by State or local officials;
Whereas lynching prompted African-Americans to form the National Association for the Advancement of Colored People (NAACP) and prompted members of B'nai B'rith to found the Anti-Defamation League;
Whereas nearly 200 anti-lynching bills were introduced in Congress during the first half of the 20th century;
Whereas, between 1890 and 1952, 7 Presidents petitioned Congress to end lynching;
Whereas, between 1920 and 1940, the House of Representatives passed 3 strong anti-lynching measures;
Whereas protection against lynching was the minimum and most basic of Federal responsibilities, and the Senate considered but failed to enact anti-lynching legislation despite repeated requests by civil rights groups, Presidents, and the House of Representatives to do so;
Whereas the recent publication of `Without Sanctuary: Lynching Photography in America' helped bring greater awareness and proper recognition of the victims of lynching;
Whereas only by coming to terms with history can the United States effectively champion human rights abroad; and
Whereas an apology offered in the spirit of true repentance moves the United States toward reconciliation and may become central to a new understanding, on which improved racial relations can be forged: Now, therefore, be it
Resolved, That the Senate—
(1) apologizes to the victims of lynching for the failure of the Senate to enact anti-lynching legislation;
(2) expresses the deepest sympathies and most solemn regrets of the Senate to the descendants of victims of lynching, the ancestors of whom were deprived of life, human dignity, and the constitutional protections accorded all citizens of the United States; and
(3) remembers the history of lynching, to ensure that these tragedies will be neither forgotten nor repeated.
Editor’s Comment: Lest we Forget – I hope that you will read all of the text below and let your children read it. Some of the problems Black people are experiencing today go back to much of what’s in the text below. We cannot afford to “go to sleep” or “remain asleep.” CHS III
The Making of a Slave
Delivered by Willie Lynch in 1712
This speech was delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Lynch was a British slave owner in the West Indies. He was invited to the colony of Virginia in 1712 to teach his methods to slave owners there. The term "lynching" is derived from his last name. (references to the n-word have been omitted from this document and must be erased from American culture through substantive acts of economic atonement, repentance, repair and reconciliation.
Table of Contents
' Greetings
' Let’s Make A Slave
' Cardinal Principals For Making A Negro
' The Breaking Process Of The African Women
' The Negro Marriage Unit
' Controlled Language
I. Greetings
"Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve. First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest and still the oldest methods for control of slaves. Ancient Rome's would envy us if my program is implemented. As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we Cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions.
I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit, You suffer occasional fires, your animals are killed. Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them. In my bag here, I HAVE A FULL PROOF METHOD FOR CONTROLLING YOUR BLACK SLAVES. I guarantee every one of you that if installed correctly IT WILL CONTROL THE SLAVES FOR AT LEAST 300 HUNDREDS YEARS. My method is simple. Any member of your family or your overseer can use it. I HAVE OUTLINED A NUMBER OF DIFFERENCES AMONG THE SLAVES; AND I TAKE THESE DIFFERENCES AND MAKE THEM BIGGER. I USE FEAR, DISTRUST AND ENVY FOR CONTROL PURPOSES.
These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them. On top of my list is "AGE" but it's there only because it starts with an "A." The second is "COLOR" or shade, there is INTELLIGENCE, SIZE, SEX, SIZES OF PLANTATIONS, STATUS on plantations, ATTITUDE of owners, whether the slaves live in the valley, on a hill, East, West, North, South, have fine hair, course hair, or is tall or short. Now that you have a list of differences,
I shall give you a outline of action, but before that, I shall assure you that DISTRUST IS STRONGER THAN TRUST AND ENVY STRONGER THAN ADULATION, RESPECT OR ADMIRATION.
The Black slaves after receiving this indoctrination shall carry on and will become self refueling and self generating for HUNDREDS of years, maybe THOUSANDS. Don't forget you must pitch the OLD black Male vs. the YOUNG black Male, and the YOUNG black Male against the OLD black male. You must use the DARK skin slaves vs. the LIGHT skin slaves, and the LIGHT skin slaves vs. the DARK skin slaves. You must use the FEMALE vs. the MALE. And the MALE vs. the FEMALE. You must also have you white servants and over- seers distrust all Blacks. But it is NECESSARY THAT YOUR SLAVES TRUST AND DEPEND ON US. THEY MUST LOVE, RESPECT AND TRUST ONLY US. Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. IF USED INTENSELY FOR ONE YEAR, THE SLAVES THEMSELVES WILL REMAIN PERPETUALLY DISTRUSTFUL. Thank you gentlemen."
II. LET'S MAKE A SLAVE
It was the interest and business of slave holders to study human nature, and the slave nature in particular, with a view to practical results. I and many of them attained astonishing proficiency in this direction. They had to deal not with earth, wood and stone, but with men and by every regard they had for their own safety and prosperity they needed to know the material on which they were to work. Conscious of the injustice and wrong they were every hour perpetuating and knowing what they themselves would do. Were they the victims of such wrongs? They were constantly looking for the first signs of the dreaded retribution. They watched, therefore with skilled and practiced eyes, and learned to read with great accuracy, the state of mind and heart of the slave, through his sable face. Unusual sobriety, apparent abstractions, sullenness and indifference indeed, any mood out of the common was afforded ground for suspicion and inquiry. Frederick Douglas LET'S MAKE A SLAVE is a study of the scientific process of man breaking and slave making. It describes the rationale and results of the Anglo Saxons' ideas and methods of insuring the master/slave relationship. LET'S MAKE A SLAVE "The Original and Development of a Social Being Called "The Negro." Let us make a slave. What do we need? First of all we need a black n-word man, a pregnant n-word woman and her baby n-word boy. Second, we will use the same basic principle that we use in breaking a horse, combined with some more sustaining factors. What we do with horses is that we break them from one form of life to another that is we reduce them from their natural state in nature. Whereas nature provides them with the natural capacity to take care of their offspring, we break that natural string of independence from them and thereby create a dependency status, so that we may be able to get from them useful production for our business and pleasure
CARDINAL PRINCIPLES FOR MAKING A NEGRO
For fear that our future Generations may not understand the principles of breaking both of the beast together, the n-word and the horse. We understand that short range planning economics results in periodic economic chaos; so that to avoid turmoil in the economy, it requires us to have breath and depth in long range comprehensive planning, articulating both skill sharp perceptions.
We lay down the following principles for long range comprehensive economic planning. Both horse and n-words is no good to the economy in the wild or natural state. Both must be BROKEN and TIED together for orderly production. For orderly future, special and particular attention must be paid to the FEMALE and the YOUNGEST offspring. Both must be CROSSBRED to produce a variety and division of labor. Both must be taught to respond to a peculiar new LANGUAGE. Psychological and physical instruction of CONTAINMENT must be created for both.
We hold the six cardinal principles as truth to be self evident, based upon the following the discourse concerning the economics of breaking and tying the horse and the n-word together, all inclusive of the six principles laid down about.
NOTE: Neither principle alone will suffice for good economics. All principles must be employed for orderly good of the nation. Accordingly, both a wild horse and a wild or nature n-word is dangerous even if captured, for they will have the tendency to seek their customary freedom, and in doing so, might kill you in your sleep. You cannot rest. They sleep while you are awake, and are awake while you are asleep. They are DANGEROUS near the family house and it requires too much labor to watch them away from the house.
Above all, you cannot get them to work in this natural state. Hence both the horse and the n-word must be broken; that is breaking them from one form of mental life to another. KEEP THE BODY TAKE THE MIND! In other words break the will to resist. Now the breaking process is the same for both the horse and the n-word, only slightly varying in degrees. But as we said before, there is an art in long range economic planning.
YOU MUST KEEP YOUR EYE AND THOUGHTS ON THE FEMALE and the OFFSPRING of the horse and the n-word. A brief discourse in offspring development will shed light on the key to sound economic principles. Pay little attention to the generation of original breaking, but CONCENTRATE ON FUTURE GENERATION. Therefore, if you break the FEMALE mother, she will BREAK the offspring in its early years of development and when the offspring is old enough to work, she will deliver it up to you, for her normal female protective tendencies will have been lost in the original breaking process. For example take the case of the wild stud horse, a female horse and an already infant horse and compare the breaking process with two captured n-word males in their natural state, a pregnant n-word woman with her infant offspring. Take the stud horse, break him for limited containment. Completely break the female horse until she becomes very gentle, where as you or anybody can ride her in her comfort. Breed the mare and the stud until you have the desired offspring. Then you can turn the stud to freedom until you need him again. Train the female horse where by she will eat out of your hand, and she will in turn train the infant horse to eat out of your hand also. When it comes to breaking the uncivilized n-word, use the same process, but vary the degree and step up the pressure, so as to do a complete reversal of the mind. Take the meanest and most restless n-word, strip him of his clothes in front of the remaining male n-words, the female, and the n-word infant, tar and feather him, tie each leg to a different horse faced in opposite directions, set him a fire and beat both horses to pull him apart in front of the remaining n-word. The next step is to take a bull whip and beat the remaining n-word male to the point of death, in front of the female and the infant. Don't kill him, but PUT THE FEAR OF GOD IN HIM, for he can be useful for future breeding.
THE BREAKING PROCESS OF THE AFRICAN WOMAN
Take the female and run a series of tests on her to see if she will submit to your desires willingly. Test her in every way, because she is the most important factor for good economics. If she shows any sign of resistance in submitting completely to your will, do not hesitate to use the bull whip on her to extract that last bit of b-word out of her. Take care not to kill her, for in doing so, you spoil good economic. When in complete submission, she will train her off springs in the early years to submit to labor when the become of age. Understanding is the best thing. Therefore, we shall go deeper into this area of the subject matter concerning what we have produced here in this breaking process of the female n-word. We have reversed the relationship in her natural uncivilized state she would have a strong dependency on the uncivilized n-word male, and she would have a limited protective tendency toward her independent male offspring and would raise male off springs to be dependent like her. Nature had provided for this type of balance. We reversed nature by burning and pulling a civilized n-word apart and bull whipping the other to the point of death, all in her presence. By her being left alone, unprotected, with the MALE IMAGE DESTROYED, the ordeal caused her to move from her psychological dependent state to a frozen independent state.
In this frozen psychological state of independence, she will raise her MALE and female offspring in reversed roles. For FEAR of the young males life she will psychologically train him to be MENTALLY WEAK and DEPENDENT, but PHYSICALLY STRONG. Because she has become psychologically independent, she will train her FEMALE off springs to be psychological independent. What have you got? You've got the N-WORD WOMAN OUT FRONT AND THE N-WORD MAN BEHIND AND SCARED. This is a perfect situation of sound sleep and economic. Before the breaking process, we had to be alertly on guard at all times. Now we can sleep soundly, for out of frozen fear his woman stands guard for us. He cannot get past her early slave molding process. He is a good tool, now ready to be tied to the horse at a tender age. By the time a n-word boy reaches the age of sixteen, he is soundly broken in and ready for a long life of sound and efficient work and the reproduction of a unit of good labor force. Continually through the breaking of uncivilized savage n-word, by throwing the n-word female savage into a frozen psychological state of independence, by killing of the protective male image, and by creating a submissive dependent mind of the n-word male slave, we have created an orbiting cycle that turns on its own axis forever, unless a phenomenon occurs and re shifts the position of the male and female slaves. We show what we mean by example. Take the case of the two economic slave units and examine them close
THE NEGRO MARRIAGE UNIT
We breed two n-word males with two n-word females. Then we take the n-word male away from them and keep them moving and working. Say one n-word female bears a n-word female and the other bears a n-word male. Both n-word females being without influence of the n-word male image, frozen with a independent psychology, will raise their offspring into reverse positions. The one with the female offspring will teach her to be like herself, independent and negotiable (we negotiate with her, through her, by her, negotiates her at will). The one with the n-word male offspring, she being frozen subconscious fear for his life, will raise him to be mentally dependent and weak, but physically strong, in other words, body over mind. Now in a few years when these two offspring's become fertile for early reproduction we will mate and breed them and continue the cycle. That is good, sound, and long range comprehensive planning.
WARNING: POSSIBLE INTERLOPING NEGATIVES
Earlier we talked about the non economic good of the horse and the n-word in their wild or natural state; we talked out the principle of breaking and tying them together for orderly production. Furthermore, we talked about paying particular attention to the female savage and her offspring for orderly future planning, then more recently we stated that, by reversing the positions of the male and female savages, we created an orbiting cycle that turns on its own axis forever unless a phenomenon occurred and resift and positions of the male and female savages. Our experts warned us about the possibility of this phenomenon occurring, for they say that the mind has a strong drive to correct and re-correct itself over a period of time if I can touch some substantial original historical base, and they advised us that the best way to deal with the phenomenon is to shave off the brute's mental history and create a multiplicity of phenomena of illusions, so that each illusion will twirl in its own orbit, something similar to floating balls in a vacuum. This creation of multiplicity of phenomena of illusions entails the principle of crossbreeding the n-word and the horse as we stated above, the purpose of which is to create a diversified division of labor thereby creating different levels of labor and different values of illusion at each connecting level of labor. The results of which is the severance of the points of original beginnings for each sphere illusion. Since we feel that the subject matter may get more complicated as we proceed in laying down our economic plan concerning the purpose, reason and effect of crossbreeding horses and n-word, we shall lay down the following definition terms for future generations. Orbiting cycle means a thing turning in a given path. Axis means upon which or around which a body turns. Phenomenon means something beyond ordinary conception and inspires awe and wonder. Multiplicity means a great number. Means a globe. Cross breeding a horse means taking a horse and breeding it with an ass and you get a dumb backward ass long headed mule that is not reproductive nor productive by itself. Crossbreeding n-words mean taking so many drops of good white blood and putting them into as many n-word women as possible, varying the drops by the various tone that you want, and then letting them breed with each other until another circle of color appears as you desire. What this means is this; Put the n-words and the horse in a breeding pot, mix some assess and some good white blood and what do you get? You got a multiplicity of colors of ass backward, unusual n-words, running, tied to a backward ass long headed mules, the one productive of itself, the other sterile. (The one constant, the other dying, we keep the n-word constant for we may replace the mules for another tool) both mule and n-word tied to each other, neither knowing where the other came from and neither productive for itself, nor without each other.
CONTROLLED LANGUAGE
Crossbreeding completed, for further severance from their original beginning, WE
MUST COMPLETELY ANNIHILATE THE MOTHER TONGUE of both the new n-word and the new mule and institute a new language that involves the new life's work of both. You know language is a peculiar institution. It leads to the heart of a people. The more a foreigner knows about the language of another country the more he is able to move through all levels of that society. Therefore, if the foreigner is an enemy of the country, to the extent that he knows the body of the language, to that extent is the country vulnerable to attack or invasion of a foreign culture. For example, if you take a slave, if you teach him all about your language, he will know all your secrets, and he is then no more a slave, for you can't fool him any longer, and BEING A FOOL IS ONE OF THE BASIC INGREDIENTS OF AN INCIDENTS TO THE MAINTENANCE OF THE SLAVERY SYSTEM. For example, if you told a slave that he must perform in getting out "our crops" and he knows the language well, he would know that "our crops" didn't mean "our crops" and the slavery system would break down, for he would relate on the basis of what "our crops" really meant. So you have to be careful in setting up the new language for the slaves would soon be in your house, talking to you as "man to man" and that is death to our economic system. In addition, the definitions of words or terms are only a minute part of the process. Values are created and transported by communication through the body of the language. A total society has many interconnected value system. All the values in the society have bridges of language to connect them for orderly working in the society. But for these language bridges, these many value systems would sharply clash and cause internal strife or civil war, the degree of the conflict being determined by the magnitude of the issues or relative opposing strength in whatever form. For example, if you put a slave in a hog pen and train him to live there and incorporate in him to value it as a way of life completely, the biggest problem you would have out of him is that he would worry you about provisions to keep the hog pen clean, or the same hog pen and make a slip and incorporate something in his language where by he comes to value a house more than he does his hog pen, you got a problem. He will soon be in your house.
(Additional Note: = "Henty Berry, speaking in the Virginia House of Delegates in 1832, described the situation as it existed in many parts of the South at this time: "We have, as far as possible, closed every avenue by which light may enter their (the slaves) minds. If we could extinguish the capacity to see the light, our work would be complete; they would then be on a level with the beasts of the field and we should be safe. I am not certain that we would not do it, if we could find out the process and that on the plea of necessity."
From Brown America, The story of a New Race by Edwin R. Embree. 1931 The Viking Press.
2. IMMEDIATE JOB OPENING IN KENTUCKY FOR PRINCIPAL AND ASSISTANT PRINCIPAL:Please, I need your help in getting the word out to qualified applicants. As chairman of the Woodford County Human Rights Commission, and as a member of the Site Based Decision Making Council of the Woodford County High School, and as a local pastor, I, along with others, have been pressuring the local school system to hire non-white certified employees, a job which has been done in dismal fashion up to now. Only recently has the first African-American principal been hired, to take her new job on July 1, 2005. Our school system is about 12-14% non-white, yet until this school year, only five out of 138 certified staff were non-white (this includes four African Americans and one Hispanic, the four all being at the High School where I am on the council). Today, it was announced at the Council meeting that we have IMMEDIATE openings for Principal and Assistant Principal at the High School. Of course, sitting on the Council, I cannot and will not guarantee ANYONE preferential treatment towards hiring. But I can and do have the influence to ensure FAIR treatment for QUALIFIED candidates.
Please know we are being encouraged to make our decision ASAP, as school starts for the fall on August 11. This means applicants need to apply IMMEDIATELY. Interested parties can visit the District web site, http://www.woodford.k12.ky.us/district/employment/ for information on these and other vacancies. Those persons applying from outside the state of Kentucky are encouraged to also visit
http://www.education.ky.gov/cgi-bin/MsmGo.exe?grab_id=39105490&EXTRA_ARG=IMAGE%3DSearch&host_id=1&page_id=372&query=sbdm+councils&hiword=SBDM+COUNCILS+ to learn about the Site Based Decision Making Council law.
I know this is a lot to digest, but when I complain that we are not doing enough, I am told "there are no qualified applicants!" Please spread the word, encourage applicants, and help me over this hurdle. Thanks for your consideration and prayers.
Kenneth J. Golphin, Pastor
Saint Paul AME Church, Versailles, KY
859 873 1848
3. THE GLOBAL CORNER: THE JOINT BOCE & LAY CONVENTION 2005 OF THE NAMIBIA ANNUAL CONFERENCE:Editor's note: American reader will note that clock time is listed using the international designation for time, e.g., 7:30 p.m. is listed as 19h30. The AME Church is a global Church and we will list hour and minutes, and some spelling variations, i.e. "
organization spelled
organisation" as submitted by our overseas reporters. The Christian Recorder will also attempt to maintain articles in the native language submitted by the author.
GIBEON & KEETMANSHOOP
PRESIDING ELDER DISTRICTS
Joint BoCE & Lay Convention 2005
St. Nicholas AME Church, Kronlein
24-26 June 2005
Rt. Rev. Samuel L Green Sr, Bishop
Rev. Neels J Simon, Presiding Elder
Rev. Leslie Leukes, Pastor
Friday, 24 June 2005
18h00 Arrival and Registration
- St. Nicholas Hosting Committee
o N$70-00 Sustentation
19h00 Joint 2nd + 3rd Quarterly Conferences
- Chairman: Rev. Neels J Simon, PE
- Devotion: Rev. Hendrik D Kahoy
Saturday, 25 June 2005
07h30 Breakfast
08h30 Opening Worship Celebration
- Liturgist: Bro. Charles Pieter
- Preacher: Licentiate Penias E Topnaar
10h30 Effective Christian Education in the Local Church
- Moderator: Rev. Neels J Simon, PE
- Presenter: Rev. Leslie Leukes
11h30 Business Session 1 (2 separate venues for each PE District)
- Moderator: District BoCE Director
o Roll Call
o Presiding Elder’s Word
o Director’s Word
o Local Reports
13h00 Lunch
14h30 Devotion
- Rev. Sam S Herero
14h50 Strengthening the Local Lay Organizations
- Moderator: Rev. Dr. Andreas Biwa, PE
- Presenter: President Alfredt S Goliath
16h00 Business Session 2 (2 separate venues for each PE District)
- Moderator: District Lay President
o Roll Call
o Presiding Elder’s Word
o President’s Word
o Local Reports
18h00 Supper
19h30 District-in-Concert
- Rev. Leslie Leukes, Organiser
- Admission: N$5-00 per person
Sunday, 26 March 2005
07h30 Breakfast
08h30 Model Sunday Church School
- Rev. Hendrik I Ludwig
- Rev. A B Sauerwein
09h30 Closing Worship Celebration
- Liturgist: Rev. Jonas !Nakhom
- Preacher: Rev. Dr. Andreas Biwa, PE
- Chief Celebrant: Rev. Neels J Simon, PE
13h00 Lunch and Departure
Editor's note: Joint BoCE & Lay Convention Financial
Commitments cannot be displayed in this format.
Important Dates & Events
Lay Convention Hoachanas East N$80-00 p.p.
Annual Conference 24-28 Aug 2005 Bethel Memorial N$150-00 p.p.
Quarterly Conferences Dates
Church Date & Time Assessment
St. James 19 Aug 2005 @ 18h00 600-00
St. Mark’s 20 Aug 2005 @ 14h00 600-00
St. Peter’s 20 Aug 2005 @ 19h00 600-00
Moria 21 Aug 2005 @ 17h00 400-00
Bethesda 21 Aug 2005 @ 09h00 400-00
Rietoog 21 Aug 2005 @ 14h00 200-00
Total 2 800-00
4. THE GLOBAL CORNER: THE DISTRICT CONVENTIONS 2005, THE
NAMIBIA ANNUAL CONFERENCE:
Gibeon & Keetmanshoop Presiding Elder Districts
District Conventions 2005
St. Nicholas AME Church, Gibeon
24-26 June 2005
Opening Worship Service
Liturgist: Bro. Charles L Pieter
The Rt. Rev. Samuel L Green Sr, Bishop
Rev. Neels J Simon, Presiding Elder
Rev. Leslie Leukes, Pastor
Procession & Prelude: Clergy and Officers
Doxology & Call to Worship Rev. Leslie Leukes
║Kha ║kha-aob: Tita ge ra !gâia╪gao, ║nān tita !oa: “Ada !Khub di ommi !oa gû re!“ ti ra mîn !nâ. Sida di ╪aidi ge sa dao-ams !nâ mâ, O Jerusalemse.
│Hoahâb: │Gui tsēs │guisa Sa ai-omgu !nâ hâs ge, │oadisi tsede│khara !khaen ai hâs !gâ -ai a !gâi, xui-ao ta ge tita ║hûibasen hâ, ti Elob di dao-ams tawa hâsa, ╪omxase ta ni eloxoresasib di omgu !nâ ║ans xa.
║Kha ║kha-oab: !Khūb, sada Elob di ommi !aroma ta ge !gâiba ra ôa-amba si.
│Haohâb: ║Nān, !Khūb di ommi !nâ ╪gāhe hân, ge ai-omgu Sada Elob digu !nâ !nâ nira │omkhâina.
║Kha ║kha-oab: Tita ge │nam hâ Sa ommi di ║anhâba tsî ║nā !khaes !gôasib âts ║an!nâ hâsa,!Khūtse.
│Haohâb: !Khūb ge ║Ib di !anu tempeli !nâ hâ, xuige ab !hūbaib hoaba ║Ib ai!â !no re.
║Kha║kha aob: Adi !gâiba tsi re,ti ams di midi tsi ╪goab âtab di ╪âi╪ âisendi tside, ti !Khu, ti !Gare-│Ui tsi Ore-aotse !
│Haohâb: ║Naeba re !Khūba │asa-am-e, buruxanab ta di ama-ga. Tita ge ╪gom╪gomsasib tsi ╪hanu- aisib !Khūb diba nira gare. A ,!Khūba ta ge nira ║naeba.
Opening Hymns: Holy, Holy, Holy; Lord, God Almighty! Ameh 298
1. !Anu, !Anu, !Anu! !Khū Elo, Hoa│gaixa
╪Khaisib tsî │gore│îs tsî !gôabats ta māhe
!Anu, !Anu, !Anu, │Namts !khūhats tsi │Gaisats,
!Nona│guiratsa, da ge ra ║naeba.
2. !Anu, !Anu, !Anu, !gâi! ōn ta │hommi !nâ
ao║gui ║în !gōm│gau kronde, ║Gû, │Gôa tsî Gaga.
Xerub tsî Serafgu !hon tsî Satsa ra koa.
Hâ ge īts, hâ ats, nî hâ │amose.
3. !Anu, !Anu, !Anu, │amo ╪khaitsi !Nâtse
Sida mûs ge a kō ║oa Sa ╪khaisa !nâba.
Sats │guits ge a !Anu, naun hoan ge a !khaena,
│guise │gaisats, !gâib xa │oa hâtsa.
4. !Anu, !Anu, !Anu, !Khū Elo Hoa│gaixa
Sa sîsengu ra koa tsi !hūb tsî │hommi !nâ.
!Anu, !Anu, !Anu, │Namts !khūhâ tsî │Gaisats,
!Nona │guiratsa da ge ra ║naeba. Amen
The Invocation: Rev. Hendrik D Kahoy
Welcome & Announcements Rev. Daniel Schmidt
Scripture Lessons
Old Testament __________ Rev. Hendrik I Ludwig
New Testament __________ Rev. Jonas !Nakhom
Epistle __________ Rev. A B Sauerwein
The Contemporary Decalogue Summary: AMEH 10 Rev. N J Simon, PE
Kai Elo, hoan xa !Anutse Sa !gâisiba ta ge ra koa
╪Âis âtsats ge ge ║khā║ khā te Hui îta ╪hanub âtsa !gôa.
║Kha║kha-aob: ║Nâi nēsi !ga re !gao!gâxasib tsî hoa !goetsisib │kha, Elob ge ║aes âba mā ≠hanuba tsî nēti māba: Tita ge !Khūta, sa Elota, khowo!gāsis di omma xu ge ≠gae≠gui tsita.│Khara elogats ge Ti âi!â ūhâ tide!
│Haohab: Amen, │khom da !Khūtse!
║Kha║kha-aob: [Ada│gore!] - !Khū Elotse, Sa di !Anu Gagaba sî║nâre da re, îb !ao!gâxasiba sida !nâ ╪khai╪khai re, Sa di ╪hanuba da nîra !anuse ūhâ tsî ║nâu│namse. Khôa╪ui re │ui╪gaoga sida xu, │ûba re sida ║orena î hui da Sa ╪hanuba !khō│gai tsî ║îb !oa ûisa. Amen
│Haohab: Amen,║nasa !oa │khom da Elob ║Khaotse!
║Kha║kha-aob: Ab !gôahe re ║Gûb, │Gôab tsî !Anu Gagaba.
│Haohâb: ╪Khaisibab ║Gûba ûha tsî ║khati │Gôab tsî !Anu Gagaba.
Tsoatsoas xu ge i i khemi; i-a tsî nîra ī kh’mi │amos kose. Amen. Amen.
Hymn of Praise: Take Time To Be Holy Ameh 304 / BH 286
1. !Anu kaisens ║aeb ge, tib ta !Khūba mî,
ge ║îb tawa hā re; î Mîsa │khaehe
Elob ôana khoexa, Hūi, ╪khawusana !
Tā du !khamin !gâ re, ║îb │khaega ╪gansa !
2. !Anu kaisens ║aeb ge !khoegau !hūbaib !na,
ge khaisens ║ae-e ôa; Jesub │kha │haos !oa !
Jesub !oa kōkhâi re; îts║îb khama ī !
║Nātin ga tanisen, on ║îb kh’mi nî ī.
3. !Anu kaisens ║aeb ge ab ╪gae╪gui !Khūba !
Tā║îba xū ║hâbē, Hoa ║ae hâ !Khūb !gao
!Gâi tsî !oaxa tsēn !na !hū│hui !Khūba sao.
Jesub !oa │gui kōkhâi, ╪gomsa ║îb ai mâi !
4. !Anu kaisens ║aeb ge │omsa !nō!no re !
Sada ╪âis tsî daoga ║îb !ommi !na mā !
Gagab âb ge sada │aus !oa ra ╪gae╪gui.
!Haesets nî ║kha kaihe│gawi !oabas !oa. Amen
Presentation of the Preacher: Rev. Neels J Simon, PE
Sermonic Hymn: Holy Bible, Book Divine BH 205
1. Elobmî, !Anu ╪Khani, 2. Gāhâta ra !khâikhomse
!gom│gau ║ui, sas ge a ti. tsî Hūi-aob │Namma ║gause !
Mâpaxū ta hâsa mî Tis a tsîs ta ╪gae╪gui te;
tsîs taita asa ║gau te. ║Khara tsîs ta│ûba te.
3. !Oab ║aeb !nâs ta ║khae╪gao te 4. ╪Hôa tes ta !gâin !goaxasa
gā║ōb !hūb !na ra tsâta. tsîs ║ore-aon │gōra!gâ.
Ti ╪goms ge ra ║khā║khā te, !Anu Mîs ti Elob dis,
khoeb ║orena dan ║khāsa. !gom│gau ║uis, sas ge a ti. Amen
THE PREACHED WORD: Licentiate Penias E Topnaar
Offerings By Churches - Rev. Neels J Simon, PE
Music to be provided by the Brass Ensemble & Choirs
Closing Remarks Host Pastor & Presiding Elder
Doxology & Benediction - The Preacher
5. THE GLOBAL CORNER: CLOSING COMMISSIONING EUCHARIST CELEBRATION OF THE NAMIBIA ANNUAL CONFERENCE:
GIBEON & KEETMANSHOOP
PRESIDING ELDER DISTRICTS
District Conference 2005
St. Mark’s AME Church, Gibeon
24-26 June 2005
CLOSING COMMISSIONING EUCHARIST CELEBRATION
- Liturgist: Rev. Daniel Schmidt
Rt. Rev. Samuel L Green Sr, Bishop
Rev. Neels J Simon, Presiding Elder
Rev. Leslie Leukes, Pastor
Procession & Prelude Church Choirs, Officers & Clergy
Doxology & Call to Worship Rev. Daniel Schmidt
Leier: Laat julle lig so skyn voor die mense, dat hulle julle goeie werke kan sien en julle Vader wat in die hemele is, verheerlik.
Gemeente: Alles wat julle dan wil hê dat die mense aan julle moet doen – net so moet julle aan hulle ook doen.
Leier: Nie elkeen wat sê, ‘Here, Here’ sal ingaan in die koninkryk van die hemele nie, maar hy wat die wil van my Vader doen wat in die hemele is.
Gemeente: Laat ons dan terwyl ons die geleentheid het, aam almal goed doen, maar die meeste aan die huisgenote van die geloof.
Leier: Want God is nie onregverdig om julle werke te vergeet en die liefde arbeid wat julle betoon vir Sy naam nie, omdat julle die heiliges gedien het en nog dien.
Gemeente: Maar wie die goed van die wêreld het en sy broeder sien gebrek ly en sy hart vir hom toesluit, hoe bly die liefde van God in hom? Wie hom ontferm oor die arme, leen aan die Here, en Hy sal hom sy weldade vergelde
Opening & Benevolence: I Am Thine O Lord Ameh 267 / BH 283
1. Sa khoeda ge !Khū Sa Domma ra !gâ, 2. Nēsi Sa !oabas !oa khai te !Khūtse
╪hôa raba │nammi âtsa. Sa di kai │khōmmi │gaib │kha !
╪Gom!gâs │kha ta ge ra kōkhâi As │gaisase Sats ai !âu ti │ōmsa
Sats !oa; Sa │gūse ta nî hâ ga. tsî ╪âis hoas │kha Sats !nâ mâ.
╪Gae│gū│gū te; !Gâi!nâxa !Khūtse
Sats ge ║ō-ai !gâuhaib !oa ╪Gae│gū│gū te
Sats !oa, !Gâi!nâxa !Khūtse Sa di │aoxa!nammi !oa. Amen
3. Nē ║aerob ama!gâia╪gaob dib !nâ 4. !Gāmsib, Sa│Nammi diba ta !khā t’ma
ta Sa trons ai!â !hon re ! ╪ōrise ta ôa bi t’ma;
Ti Elots !oa ta ga │gōre xaweb dâba│gawise !âu te hâ
ota tsâ khoexasib âtsa re. ata sī tsâ ╪khîb âtsa.
The Invocation: Rev. Dr. N C Christians, PEE
Welcome & Announcements: Rev. Leslie Leukes
Scripture Lessons
OT ____________ Lic. Johannes Isaack
NT ____________ Lic. Salomon Jacobs
Ep. ____________ Lic. Penias E Topnaar
The Contemporary Decalogue: AMEH 10 Rev. Dr. Hendrik Witbooi
Kai Elo, hoan xa !Anutse Sa !gâisiba ta ge ra koa
╪Âis âtsats ge ge ║khā║ khā te Hui îta ╪hanub âtsa !gôa.
║Kha║kha-aob: ║Nâi nēsi !ga re !gao!gâxasib tsî hoa !goetsisib │kha, Elob ge ║aes âba mā ≠hanuba tsî nēti māba: Tita ge !Khūta, sa Elota, khowo!gāsis di omma xu ge ≠gae≠gui tsita.│Khara elogats ge Ti âi!â ūhâ tide!
│Haohab: Amen, │khom da !Khūtse!
║Kha║kha-aob: [Ada│gore!] - !Khū Elotse, Sa di !Anu Gagaba sî║nâre da re, îb !ao!gâxasiba sida !nâ ╪khai╪khai re, Sa di ╪hanuba da nîra !anuse ūhâ tsî ║nâu│namse. Khôa╪ui re │ui╪gaoga sida xu, │ûba re sida ║orena î hui da Sa ╪hanuba !khō│gai tsî ║îb !oa ûisa. Amen
│Haohab: Amen,║nasa !oa │khom da Elob ║Khaotse!
║
Kha║kha-aob: Ab !gôahe re ║Gûb, │Gôab tsî !Anu Gagaba.
│Haohâb: ╪Khaisibab ║Gûba ûha tsî ║khati │Gôab tsî !Anu Gagaba.
Tsoatsoas xu ge i i khemi; i-a tsî nîra ī kh’mi │amos kose. Amen. Amen.
Presentation of the Preacher: Rev. Hendrik D Kahoy
Hymn of Preparation: Break Thou the Bread of Life
1. Khôaba te ûib di pereb xa !Khūtse 2. │Khaeba mā, am!nâxa ta ga !nūbai;
Sa di │khaeba ║gui!nâba te hâse; î hoada │guhâsib âtsa tsâ kai.
îta am!nâxa║hao Sa !gâuhaib !gao !Khū, mā da│ûbasa; îb !aoba bē ,
Tsî ti │ōmsa ╪khîba hōba !Khūtse îda tsâ Sa kai ╪khîb ûi kai raba.
3. !Khū, Sa │khommi │guib ge nî ║khā kai da 4. Ôa!nâ!ganu te re ti Elotse!
Sa tāb tawa da am!nâxa ║khāsa. Sats │guits a ti di ╪gaoba ╪an xuige.
!Gū-ai ║oren âda; îda │khomma ║Ābe ti ║ōreba; î gagaba,
xū hō║khā │omdi âda khoakhoasa. Mā Sa ║ōba ta nî ao║nâ ║khāse.
5. Koa tsi ta ra │khomxa!nâ Elotse, !nū!nâxasib âts !aroma
Tita tsîn ga │khomhe tsî │ûbahe ob !hūb !nâ a │khai ║nātikō│namma.
THE SPOKEN WORD - Rev. Dr. Andreas Biwa, PE
The Invitation to Christian Discipleship Rev. Hendrik I Ludwig
Tithes, Offerings & Sacrifices Rev. Neels J Simon, PE
Communion Hymn: WAT LIEFDEBLIJK, WAT HEIL G.L. 126
1. Kai re │Namtse, !gâi! ō kai re !Khūb di tāb !oa ║khauhe ║khāse;
║Îb ║ōba ta nî ╪an kaihe, Hāb nîs kose, Hāb nîs kose.
2. Tsēs, p’reb tsî ╪auxûib ra │khaehes, autsûgu âb ra ╪an╪anhes
║Îb ╪ûb │ōms ╪ûxūse khaihes; Hāb nîs kose, Hāb nîs kose.
3. Tsî │gaib nē │hōmsi ╪ûs dib !nâ da !gûkhoesis !nâ sao tsis ge.
│Hōmparadys !nâ ūsi da Hāb nîs kose, Hāb nîs kose.
4. Xâi║nâb !Khūb dib ga │ō tsēs ai tsî ║ōhanats ga ╪khai╪khaikhâi,
║Îb din ga ║Îb !oa sī !nūbai; Hāb nîs kose, Hāb nîs kose.
5. !Gâi! ō !âus ╪gaogu di dâse, !Khū ╪khai╪om !âu kai da ║nâi re;
ama ╪goms tsî tanixas │kha. Hāb nîs kose, Hāb nîs kose. Amen
The Holy Communion
Rev. Neels J Simon – Chief Celebrant
Hymn of Fellowship: Jesus, Keep Me Near the Cross Ameh 144
1. !Gâuhaib âts !gao !khō│gai te, 2. !Gâuhaib !gao │hawi-aob kh’mi
ûib │aus ta ╪nâ !khaeb ai. Ta ge ge │khū│khūhe.
Ab ûi║gamma dâubate Jesub ║ā te, hui╪ui tsî,
îb │ōm│aeb ti xū │khai ! ti ║ōb ûib âb mās ge.
!Gâuhaib !gao, !gâuhaib !gao ta nî Jesub !khō│kha;
os ti ║nae-ams nîra ║hao, │amose, │gawise. Amen
3. !Gâuhaib !gao ╪āhe ║Khaotse, 4. !Gauhâib !gao ta ra hâ ╪gao,
!khū hâse │khom te re !âu ta ra ╪gom!gâs│kha,
tsî !gâuhaib │gaib xa sâuhe îs ti │ōmsa sī mû║hao
hâse tsēde hâ re ! nēba t’ ra ║khōrena.
Doxology & Benediction The Preacher
6. A HISTORICAL MOMENT IN HISTORY - THE THIRTEENTH EPISCOPAL DISTRICT SUPERVISOR, BROTHER STAN MCKENZIE:http://www.autographedtoyou.com/Stan-McKenzie-picture.htm
7. 2006 HAMPTON UNIVERSITY MINISTERS CONFERENCE WILL BE HELD JUNE 4-9, 2006:
The Radisson Hotel, which is nearest the campus, is taking reservations. Call-800-333-3333 to make your reservations for the 2006 Ministers Conference.
8. SOMETHING TO THINK ABOUT:
A $20 dollar bill seems so large in church, but so small at the mall!
Two hours seem so long at church and so short when you're watching a good movie or an engaging sports event!
9. SONGS OF ZION OPENED DOORS FOR 'SONGS OF SOUL AND SOIL' (*REVISED*) :
Jun. 15, 2005
NOTE: The following article may be used as a sidebar to UMNS #349. Photographs are available at
http://umns.umc.org .
By United Methodist News Service
Twenty-five years ago, a group of African-American United Methodists felt called to bring "songs of the soul and soil" from the black church into mainline church hymnals.
The power of those songs finally convinced church leaders to publish Songs of Zion.
The Rev. William B. McClain, in a paper on "The Story of Songs of Zion: Pioneering Paths in a Strange Land," chronicles the efforts of the National Advisory Task Force on the Hymnbook Project as they worked to convince church leaders to print a songbook of African-American religious music.
McClain, a professor of preaching and worship at Wesley Theological Seminary, Washington, laid the groundwork for the songbook by writing articles and giving lectures and speeches criticizing the standard hymns of mainline Euro-American denominations. He pointed out that much was missing from the hymnals and being missed by not including the spirituals, gospel songs and hymns written by African-American sacred music composers.
The 1966 Methodist Book of Hymns included only one hymn by a black composer: Charles Tindley's "When the Storms of Life are Raging." Five African-American spirituals were in the hymnal, as well.
In 1973, McClain presented a workshop for the denomination's Board of Discipleship in which he issued an urgent and critical recommendation to "develop a songbook from the black religious tradition to be made available to United Methodist churches." The recommendation was adopted and McClain was given authority to form a committee to research the project.
The task force researched, sent out surveys, collected and compiled songs. Workshops and seminars were held in all sections of the country. Members of the Black Methodists for Church Renewal, a caucus of the United Methodist Church formed in 1968, encouraged and volunteered their time to work on the project.
"It was a labor of love and an effort to lay our contribution on the altar of the church we all loved so much," McClain said.
When all the work had been done, a meeting was called and a vice-president of the United Methodist Publishing House was invited to attend to hear the final proposal for the songbook.
"The representative came with doubts about the quality, function and marketing
possibilities of such a venture and expressed this opinion in abundantly clear language," McClain said.
This executive also came with the authority to make a decision on whether the book would be published. "He seemed determined to exercise his pre-determined judgment," McClain said.
After much discussion, one member of the committee, in frustration said, "Let's stop talking about these songs, let's sing them!" McClain said when the songs burst forth, a door opened for the project.
McClain describes how one member of the committee quietly went over to the piano and started softly singing "Precious Lord, Take My Hand." At the end of the song, everyone, including the publishing house executive, had tears in their eyes, McClain said. It was at that point that the executive decided a "few thousand copies" could be printed.
Music of the African-American heritage brought people together when the United Methodist Board of Discipleship created Songs of Zion in 1981. Abingdon Press published the songbook and it was sold through the United Methodist Publishing House and Cokesbury. The first hymnal compiled by African Americans and published by a predominantly white denomination, Songs of Zion brought the sacred music of African-American culture to the pews of predominantly white denominations.
The United Methodist Publishing House received more than 85,000 orders within the first few months of announcing the book would be published. Since its publication, Songs of Zion has sold more than a million copies to denominations around the world. Its buyers are multi-ethnic and ecumenical.
McClain believes the effect of the songbook on the church have been significant, reaching across racial and denominational boundaries. Many of the songs are included in the most recent United Methodist Hymnal.
"In the almost 25 years of use of the Songs of Zion it has proven that the musical genres in worship in any Christian church can be broadened," McClain said.
Though not the first hymnal representing the African-American church tradition, Songs of Zion was the first hymnal compiled by African Americans and published by a predominantly white denomination.
McClain believes the publishing of Songs of Zion led to other mainline denominations looking more closely at sacred music coming from African-American religious tradition and the black church.
Lift Every Voice and Sing was published by the Episcopal church in 1981; Lead Me, Guide Me, was published by the Roman Catholic Church in 1981; the Lutheran Church published This Far by Faith: An African Resource for Worship in 1999; and The African American Heritage Hymnal, an ecumenical hymnal, was published in 2001.
The United Methodist Church also gave attention to other ethnic minorities by publishing Hymns from the Four Winds, Asian, 1983; Celebremos I and II, Hispanic, 1992; and Voices: Native American Hymns and Worship Resources, Native American, 1992.
"Little did we know when we started work on the project that it would receive such acceptance, receive such wide use, stimulate such discussion and debate, set in motion a plethora of so many publications of other song books and shape so much of what has happened to church hymnals and continues to happen since Songs of Zion came out in print," McClain said. "May it all be to the glory of God!"
*Information for this story is from "The Story of Songs of Zion: Pioneering Paths in a Strange Land," written by the Rev. William B. McClain.
News media contact: Kathy L. Gilbert, Nashville, Tenn., (615) 742-5470 or newsdesk@umcom.org.
********************
United Methodist News Service
Photos and stories also available at:
http://umns.umc.org
10. CHURCHES WORK WITH HABITAT FOR HUMANITY DURING THE JIMMY CARTER WORK PROJECT:Armenian Church leaders announce new partnership to build Habitat homes
BENTON HARBOR and DETROIT, Mich. (June 16, 2005) – Volunteers from more than 50 churches will help sponsor and build more than 40 homes during Habitat for Humanity’s 2005 Jimmy Carter Work Project in Michigan, June 19-24.
During the annual event, thousands of volunteers will join former U.S. President and Nobel Peach Prize laureate Jimmy Carter and his wife, Rosalynn, to make the dream of homeownership come true with families in need. Volunteers will complete more than 230 homes throughout Michigan and in Windsor, Canada. The Carters will build in host cities Benton Harbor and Detroit.
Leading up to the project, denominational leaders Bishop Gary Hansen of the Evangelical Lutheran Church in America and Bishop Bob Gepert of the Episcopal Church led a campaign to get denominations engaged by providing seed money and matching grants to encourage involvement from local congregations. Diverse church groups represented include Presbyterians, United Church of Christ, Disciples of Christ, Baptists and many non-denominational churches including Willow Creek Community Church near Chicago, which is sending more than 200 volunteers and sponsoring two homes
Representatives from faith coalitions such as Bob Edgar, general secretary of the National Council of Churches, and Michigan Faith Leaders Council will show their support by building along with church members from various denominations and nondenominational churches.
On June 21 in Detroit, His Holiness Karekin II, Supreme Patriarch and Catholicos of All Armenians will preside over an announcement regarding the Armenian Church’s partnership with Habitat for Humanity to build in Armenia, the United States and other countries.
“For many years Willow Creek has engaged with Habitat for Humanity locally, nationally and internationally. The role Habitat plays in reaching out to those unable to afford housing is vital and unparalleled,” said Bill Hybels, senior pastor of Willow Creek Church. “The opportunity for the Church to partner with Habitat allows a unique expression of Matthew 25 to be lived out. We are honored to be participants in the 2005 Jimmy Carter Work Project in Michigan.”
About Habitat for Humanity International
Habitat for Humanity International, based in Americus, Ga., is an ecumenical Christian ministry dedicated to eliminating poverty housing. By the end of 2005, Habitat will have built its 200,000th house and more than one million people will be living in Habitat homes they helped build and are buying through no-profit, zero-interest mortgages. www.habitat.org
11. FUNERAL NOTICE:
We regret to inform you of the passing of Reverend Anne Hargrave Pinn. She was the pastor of Mt. Zion A.M.E. Church, Buffalo, New York (Western New York Annual Conference). The following information has been provided regarding funeral arrangements.
Viewing – Friday, June 17 2005
7:00 p.m. – 9:00 p.m.
Agape A.M.E. Church
See address below
Funeral – Saturday, June 18, 2005
Service – 11:00 a.m.
Agape A.M.E. Church
224 Northland Avenue
Buffalo, New York 14208
Rev. Horace Cromer, Pastor
Phone: 716-885-6782
Fax: 716-834-8140
Condolences may be sent to:
The family of Reverend Anne Hargrave Pinn
348 Florida Street
Buffalo, New York 14208
Or
Agape A.M.E. Church
224 Northland Avenue
Buffalo, NY 14208
Please remember the Pinn family in your prayers.
12. FUNERAL NOTICE:We regret to inform you of the passing of Sister Eddie B. McCaffity, mother of Reverend Debra McCaffity who is the pastor of St. Philip A.M.E. Church, New York City (Manhattan District). The following information has been provided regarding funeral arrangements.
Funeral – Thursday, June 16, 2005
Service – 2:00 p.m.
Mt. Lebanon A.M.E. Zion Church
320 Culpepper Street
Elizabeth City, NC 27909
Condolences may be sent to:
Reverend Debra McCaffity
163 – 15 130th Avenue
Apt. 8A
Jamaica, NY 11434
Or
Walson’s Funeral Home
Fax: 252-338-5215
Please remember the McCaffity family in your prayers.
13. ALL BEREAVEMENT AND FUNERAL ANNOUNCEMENTS RECEIVED FROM THE CLERGY FAMILY INFORMATION CENTER:Bishop Carolyn Tyler Guidry, Chair
Commission on Social Action
Clergy Family Information Center
CONN-M-SWAWO+PK’S
Mrs. Ora L. Easley - Administrator
Email: Amespouses1@aol.com
(Nashville, TN Contact)
Phone: (615) 837-9736
Fax: (615) 833-3781
(Memphis, TN Contact)
(901) 578-4554 (Phone & Fax)
