DOCSLIB.ORG

Preface to the Second Edition IX Introduction 1 1 OLAUDAH

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Preface to the Second Edition IX Introduction 1 1 OLAUDAH lli'-r CONTENTS ~ Preface to the Second Edition IX Introduction 1 I. FROM AFRICA THROUGH EARLY AMERICA 1 OLAUDAH EQUIANO, Traditional Ibo Religion and Culture 13 2 BRYAN EDWARDS, African Religions in Colonial Jamaica 20 3 FRANCIS LE JAU, Slave Conversion on the Carolina Frontier 25 4 JUPITER HAMMON, ''Address to the Negroes in the State of New York" 34 5 GEORGE LIELE AND ANDREW BRYAN, Letters from Pioneer Black Baptists 44 6 LEMUEL HAYNES, A Black Puritan's Farewell 52 II. SLAVE RELIGION IN THE ANTEBELLUM SOUTH 7 PETER RANDOLPH, Plantation Churches: Visible and Invisible 63 8 SISTER KELLY, "Proud of that 'Ole Time' Religion" 69 9 HENRY BIBB, Conjuration and Witchcraft 76 lO JAMES W. C. PENNINGTON, "Great Moral Dilemma" 81 11 NAT TURNER, Religion and Slave Insurrection 89 12 FREDERICK DOUGLASS, Slaveholding Religion and the Christianity of Christ lO2 13 THOMAS WENTWORTH HIGGINSON, Slave Songs and Spirituals 112 III. BLACK CHURCHES NORTH OF SLAVERY AND THE FREEDOM STRUGGLE 14 RICHARD ALLEN, "Life Experience and Gospel Labors" 139 15 CHRISTOPHER RUSH, Rise of the African Methodist Episcopal Zion Church 155 16 JARENA LEE, A Female Preacher among the African Methodists 164 17 NATHANIEL PAUL, African Baptists Celebrate Emancipation in New York State 185 Contents 18 DAVID WALKER, "Our Wretchedness in Consequence of the Preachers of Religion" 193 19 MARIA STEWART, "Mrs. Stewart's Farewell Address to Her Friends in the City of Boston" 202 20 PETER WILLIAMS, "To the Citizens of New York" 211 21 CHARLES B. RAY, Black Churches in New York City, 1840 218 22 JEREMIAH ASHER, Protesting the "Negro Pew" 224 23 JERMAIN W. LOGUEN, "I Will Not Live a Slave" 228 24 DANIEL ALEXANDER PAYNE, "Welcome to the Ransomed" 232 IV. FREEDOM'S TIME OF TRIAL: 1865-WORLD WAR I 25 ISAAC LANE, From Slave to Preacher among the Freedmen 245 26 LUCIUS H. HOLSEY, "The Colored Methodist Episcopal Church" 251 27 WILLIAM WELLS BROWN, Black Religion in the Post-Reconstruction South 256 28 DANIEL ALEXANDER PAYNE, "Education in the A.M.E. Church" 261 29 AMANDA SMITH, The Travail of a Female Colored Evangelist 270 30 ALEXANDER CRUMM ELL, "The Regeneration of Africa" 282 31 HENRY MCNEAL TURNER, Emigration to Africa 289 32 AFRICAN AMERICAN CATHOLICS, The First African American Catholic Congress, 1889 296 33 ELIAS C. MORRIS, 1899 Presidential Address to the National Baptist Convention ~01 34 ELSIE W. MASON, Bishop C. H. Mason, Church of God in Christ 314 35 w. E. B. DUBOIS, "Of the Faith of the Fathers" 325 36 REVERDY C. RANSOM, "The Race Problem in a Christian State, 1906" 337 37 ROSA YOUNG, "What Induced Me to Build a School in the Rural District" 347 V. FROM THE GREAT MIGRATION TO WORLD WAR II 38 AFRICAN METHODIST EPISCOPAL COUNCIL OF BISHOPS, Address on the Great Migration 359 39 LETTERS ON THE SECOND EXODUS: "Dear Mary" and "My dear Sister" 364 40 S. MATTIE FISHER AND MRS. JESSIE MAPP, Social Work at Olivet Baptist Church 368 -vi- Contents 41 LACY KIRK WILLIAMS, Effects of Urbanization on Religious Life 372 42 NANNIE H. BURROUGHS, Report of the Work of Baptist Women, 376 43 JASPER C. CASTON, Address to the Suehn Industrial Mission, Liberia 403 LULA E. COOPER, A Letter from the "Foreign Field" 410 44 CARTER G. WOODSON, "Things of the Spirit" 415 45 BENJAMIN E. MAYS AND JOSEPH W. NICHOLSON, "The Genius of the Negro Church" 423 46 ST. CLAIR DRAKE AND HORACE R. CAYTON, "The Churches of Bronzeville" 435 VI. TWENTIETH-CENTURY RELIGIOUS ALTERNATIVES 47 MARCUS GARVEY, Garvey Tells His Own Story 453 48 MILES MARK FISCHER, "Organized Religion and the Cults" 464 49 RABBI MATTHEW, Black Judaism in Harlem 473 50 FATHER DIVINE, "The Realness of God, to you-wards ..." 478 51 HERBERT MORRISOHN SMITH, Elder Lucy Smith 487 52 WALLACE D. MUHAMMAD, "Self-Government in the New World" 499 VII. CIVIL RIGHTS, BLACK THEOLOGY, AND BEYOND 53 JOSEPH H. JACKSON, "National Baptist Philosophy of Civil Rights" 511 54 MARTIN LUTHER KING JR., "Letter from Birmingham Jail-April 16, 1963" 519 55 MAHALIA JACKSON, Singing of Good Tidings and Freedom 536 56 HOWARD THURMAN, "The Anatomy of Segregation and Ground of Hope" 548 57 NATIONAL CONFERENCE OF BLACK CHURCHMEN, "Black Power" Statement, July 31, 1966, and "Black Theology" Statement, June 13, 1969 555 58 JAMES H. CONE, "Black Theology and the Black Church: Where Do We Go from Here?" 567 59 LAWRENCE N. JONES, "The Black Churches: A New Agenda" 580 Index 589 -vu- .
Load more

Recommended publications
  • 7 PRIMARY ELECTI (Political Advertisement) !*S Î 2 *
    SCENES FROM THE FUNERAL RITES OF LATE DR. JOSEPH E. WALKER Dr. Wolker's widow, a nurse and other members of the family Dr. J. E. Walker's Remains Dr. and Mrs. Julian Kelso Mr. and Mrs. A. Maceo Walker and their son, Maceo/Jr. I. READ THE Dr. Walker Paid NEWS WHILE IT IS NEWS . FIRST Glowing Tribute IN YOUR ! A Mg I Ç A*S ¿~T~ANDATO MEMPHIS, Tenn. — Leaders from Johnetta W. Kelso, a son, A. Maceo MEMPHIS WORLD-. -r a score of states came here Friday Walker Sr.. 2 granddaughters, a and paid tribute to the late Dr. ■ grandson,’ nieces, nephews' and—J Joseph E. Walker at Mississippi cousins. VOLUME 28, NUMBER 13 MEMPHIS, TENNESSEE, WEDNESDAY, AUGUST 6, 1958 PRICE SIX CENTS Boulevard Christian Church. ______¡>_... ______ :... Both the main auditorium of the Representatives From church, and the adjoining education building were filled to capaci^ JjBLCit i es Attend MAN DOES NOT when final rites began at.l p.m. Candidates Make Last Bid To Among those present, were Charles Dr. Walket'? Funeral REPRESENT Green, of the Atlanta Life Insurance Among the out-of-town persons Company, and A. G. Gaston,- Bir­ MEMPHIS WORLD ana organizations representatives Muster Votes In Election mingham, Ala., business man. attending Dr. J. E. Walkers fun­ An unidentified man is soliciting Included in s’atements on behalf eral last Friday weie: dona 'Ims in the name of (he ; Candidates for the senatorial, lor and Clifford Allen was “a of Dr. Walker were three resolutions From Atlanta, Ga.: Charles E. .Memphis World, according to a i gubernatorial and other nato.rial wasted vote” in that “neither of drawn by firms and religious orders Greene, public relations director report to this paper by president | races ' will be making their last the two van win.” On the segre­ They were: of Atlanta Life Insurance Co.
    [Show full text]
  • George Liele :Negro Slavery's Prophet of Deliverance
    George Liele :Negro Slavery's Prophet of Deliverance EORGE LIELE (Lisle, Sharpe) is o:p.e of the unsung heroes of Greligious history, whose exploits and attainments have gone vir­ tually unnoticed except in a few little-known books and journals of Negro history. Liele's spectacular but steady devotion to the cause of his Master began with his conversion in 1773 and subsequent exercise of his ·cc call" in his own and nearby churches; it ended with mUltiple thousands of simple black folk raisec;I from the callous indignity of human bondage to freedom and a glorious citizenship in the king­ dom of God, largely as a consequence of this man's Christian witness in life and word. George was born a slave to slave parents, Liele and Nancy, in servitude to the family of Henry Sharpe in Virginia. From his birth, about 1750, to his eventual freedom in 1773, Liele belonged to the Sharpe family, with whom' he was removed to Burke County, Georgia, prior to 1770. Henry Sharpe, his master, was a Loyalist supporter and a deacon in the Buckhead Creek Baptist Church pastored by the Rev. Matthew Moore. Of his own parents and early years Liele reported in a letter of 1791 written from. Kingston, Jamaica: ~'I was born in Virginia, my father's name was Liele, and my mother's name Nancy; I cannot ascertain much of them, as I went to several parts of America when young, and at length resided in New Georgia; but was informed both by white and black people, that my father was the only black person who knew the Lord in a spiritual way in that country.
    [Show full text]
  • Roots and Routes
    1 ROOTS AND ROUTES The journey embarked upon by Black Loyalists destined for the Baha- mas was not marked by a rupture from their past experiences in colonial America, but rather reflected a continuity shaped by conditions of en- slavement and their entry into a British colony as persons of color. Like West African victims of the transatlantic slave trade, Black Loyalists arriv- ing in the Bahamas did not come as a tabula rasa, but rather brought with them various ideas aboutproof religion, land, politics, and even freedom. Thus, upon arrival in the Bahamas the lessons of the Revolutionary War were appropriated and reinterpreted by Black Loyalist men and women in a va- riety of ways, often with varying consequences. Such complex transmuta- tions within the Bahamas invite an analytical approach that examines the roots of such thought as it emerged out of the social and political world of colonial British North America. A brief examination of leading Black Loyalists in the Bahamas demon- strates that the world they lived in was indelibly shaped by the world they left behind. Prince Williams’ remarkable story began in colonial Georgia where he was born free, but was later “cheated out of his freedom and sold to an American.”1 Although his slave owner is never mentioned by name, Williams’ account reveals that he was forced to serve “this man” when “the British troops came to Georgia.” Taking advantage of the chaos of the American Revolution, Williams, in an act of self-assertion, escaped to the British side in order to claim freedom as a Black Loyalist.
    [Show full text]
  • Beginnings of a Black Theology and Its Social Impact Black Theology Was the Stream of African Theology That First Developed in America As a Layman Philosophy
    Beginnings of a Black Theology and its Social Impact Black Theology was the stream of African Theology that first developed in America as a layman philosophy. For African Americans, the Bible at that time was the main source of information on Africa. The Psalm 68:31 served as the basis for the construction of an entire ideology of “Ethiopia” with which they meant, Africa. Out of it, Absalom Jones and Richard Allen composed: "May he who hath arisen to plead our cause, and engaged you as volunteers in the service, add to your numbers until the princes shall come from Egypt and Ethiopia stretch out her hand unto God.”1 This entire complex of beliefs and attitudes towards Africa, missions and the Back-to Africa impetus was very much incarnated in the person and work of Bishop Henry McNeal Turner (1834- 1915). In 1851, he joined the Methodist Church where he was later assigned deacon and elder and even, bishop. When Turner heard a speech of Crummell, this marked a turning point in his young life. But he first started a military and political career in the States until appointed chaplain by President Abraham Lincoln and later elected twice into the House of Representatives in Georgia. Here, he and other Blacks were prohibited from taking their seats.2 The ideas of African American missionary work in Africa and the return to this continent as the only way for Blacks to find justice; became Turner’s motivating force. He called for reparations for the years of slavery in order to finance the repatriation.
    [Show full text]
  • Henry Mcneal Turner
    Henry McNeal Turner Nationalist, Repatriationist, PanAfricanist, Minister, Author SECTION ONE SOURCE: https://blackpast.org/aah/turner-henry-mcneal-1834-1915 Black Nationalist, repatriationist, and minister, Henry M. Turner was 31 years old at the time of the Emancipation. Turner was born in 1834 in Newberry Courthouse, South Carolina to free black parents Sarah Greer and Hardy Turner. The self-taught Turner by the age of fifteen worked as a janitor at a law firm in Abbeville, South Carolina. The firm’s lawyers noted his abilities and helped with his education. However, Turner was attracted to the church and after being converted during a Methodist religious revival, decided to become a minister. He joined the African Methodist Episcopal (AME) Church and became a licensed minister in 1853 at the age of 19. Turner soon became an itinerant evangelist traveling as far as New Orleans, Louisiana. By 1856 he married Eliza Peacher, the daughter of a wealthy African American house builder in Columbia, South Carolina. The couple had fourteen children but only four of them survived into adulthood. In 1858 Turner entered Trinity College in Baltimore, Maryland where he studied Latin, Greek, Hebrew and theology. Two years later he became the pastor of the Union Bethel Church in Washington, D.C. Turner cultivated friendships with important Republican Congressional figures including Ohio Congressman Benjamin Wade, Pennsylvania Congressman Thaddeus Stevens, and Massachusetts Senator Charles Sumner. Turner had already become a national figure when in 1863 at the age of 29 he was appointed by President Lincoln to the position of Chaplain in the Union Army.
    [Show full text]
  • The Development of Baptist Thought in the Jamaican Context
    THE DEVELOPMENT OF BAPTIST THOUGHT IN THE JAMAICAN CONTEXT A Case Study by MICHAEL OLIVER FISHER Thesis submitted in partial fulfillment of the requirements for the Degree of Master of Arts (Theology) Acadia University Spring Convocation 2010 © by MICHAEL OLIVER FISHER, 2010. CONTENTS ACKNOWLEDGMENTS………………………………………………...................................…………… vi LIST OF ABBREVIATIONS…………………………………………………………….………………..…. vii ABSTRACT……………………………………………………………………………………………….…...… viii INTRODUCTION……………………………………………………………………………....……………..... 1 CHAPTERS: 1. BAPTIST LIFE AND THOUGHT AS CONTEXT…………………………………………... 5 1.1 The Polygenetic Nature of Baptist Origins……………….…………… 7 1.2 A Genetic History of Baptist Thought…………………………………… 13 1.3 General Patterns in Baptist Thought…………………………….…….... 25 1.4 Relevant Themes in Baptist Life and Thought……......………...…... 34 2. THE HISTORY OF BAPTISTS IN JAMAICA………………….…………………………....... 41 2.1 A Chronological History of Jamaica………………..…………..………… 42 2.2 An Introduction to the Baptist Mission……....……………….………… 51 2.2.1 American Influences…………………..…………………………….. 53 2.2.2 British Influences……………………...……………………………… 59 2.3 The Development of the Baptist Mission in Jamaica...………….…. 72 3. FOUNDATIONS OF AFRO‐CHRISTIAN THOUGHT IN JAMAICA……………….… 91 3.1 Bases of Jamaican Religious Thought………………………...………..... 93 3.1.1 African Religious Traditions……………………………...….…… 94 3.1.2 Missiological Religious Thought…………………………….…... 101 3.2 The Great Revival and the Rise of Afro‐Christian Theology......... 118 3.3 Features of Jamaica Religious
    [Show full text]
  • “The Black Man's Burden”: African Americans, Imperialism, And
    International Review of Social History 44 (1999), Supplement, pp. 77-99 © 1999 Internationaal Instituut voor Sociale Geschiedenis "The Black Man's Burden": African Americans, Imperialism, and Notions of Racial Manhood 1890-1910" MICHELE MITCHELL Take up the White Man's Burden - Send forth the best ye breed - Go bind your sons to exile To serve your captives' need [...] Comes now, to search your manhood Through all the thankless years, Cold-edged with dear-brought wisdom, The judgment of your peers! Rudyard Kipling, i8pp* Take up the Black Man's burden - "Send forth the best ye breed", To judge with righteous judgment The Black Man's work and need [...] Let the glory of your people Be the making of great men, The lifting of the lowly To noble thought and aim [...] /. Dallas Bowser, In 1899, about fifteen years after the Conference of Berlin accelerated Europe's partitioning of Africa, African-American preacher Henry Blanton Parks fervently believed the fate of Africa would be determined during the twentieth century. Parks struggled long and hard as a young man to secure an education in Georgia and rise in the ranks of the African Methodist Episcopal (AME) Church; he earned a reputation for having an expansive outlook in the process. By the time he became Secretary of Home and Foreign Missions, Reverend Parks not only located Christian redemption of Africa within the promise of a new century, he authored a book to convince other African Americans that it was their duty to conquer the continent for God, for Africans, for themselves. In Africa: The Problem of the New Century, Parks contended that if the AME Church failed to secure a righteous "destiny [...] [for] the junior races of the world [...] [and] historic * The author would like to thank Nancy MacLean, Tessie Liu, Nancy Hunt, and Eileen Boris for their comments on earlier versions of this article.
    [Show full text]
  • Baptists in America LIVE Streaming Many Baptists Have Preferred to Be Baptized in “Living Waters” Flowing in a River Or Stream On/ El S
    CHRISTIAN HISTORY Issue 126 Baptists in America Did you know? you Did AND CLI FOUNDING SCHOOLS,JOININGTHEAR Baptists “churchingthe MB “se-Baptist” (self-Baptist). “There is good warrant for (self-Baptist). “se-Baptist” manyfession Their shortened but of that Faith,” to described his group as “Christians Baptized on Pro so baptized he himself Smyth and his in followers 1609. dam convinced him baptism, the of need believer’s for established Anglican Mennonites Church). in Amster wanted(“Separatists” be to independent England’s of can became priest, aSeparatist in pastor Holland BaptistEarly founder John Smyth, originally an Angli SELF-SERVE BAPTISM ING TREES M selves,” M Y, - - - followers eventuallyfollowers did join the Mennonite Church. him as aMennonite. They refused, though his some of issue and asked the local Mennonite church baptize to rethought later He baptism the themselves.” put upon two men singly“For are church; no two so may men a manchurching himself,” Smyth wrote his about act. would later later would cated because his of Baptist beliefs. Ironically Brown Dunster had been fired and in his 1654 house confis In fact HarvardLeague Henry president College today. nial schools,which mostof are members the of Ivy Baptists often were barred from attending other colo Baptist oldest college1764—the in the United States. helped graduates found to Its Brown University in still it exists Bristol, England,founded at in today. 1679; The first Baptist college, Bristol Baptist was College, IVY-COVERED WALLSOFSEPARATION LIVE “E discharged
    [Show full text]
  • George Liele Bib
    Bibliography Related to George Liele Liele, George. “An Account of Several Baptist Churches, Consisting Chiefly of Negro Slaves: Particularly of One at Kingston, in Jamaica; and Another at Savannah in Georgia (1793).” In Unchained Voices: An Anthology of Black Authors in the English-speaking World of the Eighteenth Century. Edited by Vincent Carretta. Lexington: University Press of Kentucky, 2004. _____. “The Covenant of the Anabaptist Church: Began in America 1777, in Jamaica, Dec. 1783.” 1796. British Baptist material, Angus Library of Regents Park College, Oxford, England, reel 1, no. 14.; Publication (Historical Commission, Southern Baptist Convention), MF # 4265. Liele, George and Andrew Bryan. “Letters from Pioneer Black Baptists.” In Afro-American Religious History: A Documentary Witness. Edited by Milton C. Sernett. Durham, NC: Duke University Press, 1985. “Letters Showing the Rise and Progress of the Early Negro Churches of Georgia and the West Indies.” Comprised of “An Account of Several Baptist Churches, Consisting Chiefly of Negro Slaves: Particularly of One at Kingston, in Jamaica; and Another at Savannah in Georgia,” and “Sketches of the Black Baptist Church at Savannah, in Georgia: And of Their Minister Andrew Bryan, Extracted from Several Letters.” Journal of Negro History 1 no. 1 (Jan. 1916): 69-92. Ballew, Christopher Brent and Moses Baker. The Impact of African-American Antecedents on the Baptist Foreign Missionary Movement, 1782-1825. Lewiston, NY: Edwin Mellen Press, 2004. Brooks, Walter H. A History of Negro Baptist Churches in America. Washington, D.C.: Press of R.L. Pendelton, 1910. Copyright, University Library of the University of North Carolina at Chapel Hill, 2004.
    [Show full text]
  • Celebrates 25 Years. 25Th Anniversary Collector’S Edition Dear Students, Educators,And Friends
    South Carolina African American History Calendar Celebrates 25 Years. 25th Anniversary Collector’s Edition Dear Students, Educators,and Friends, One of the highlights of my year is the unveiling of the new African American History Calendar, for it is always a wonderful time of renewing friendships, connecting with new acquaintances, and honoring a remarkable group of South Carolinians. This year is even more exciting, for the 2014 calendar is our 25th Anniversary Edition! For a quarter of a century, the Calendar project has celebrated the lives, leadership, and experiences of gifted people who have shaped who we are as a State and as South Carolinians. Initially developed as a resource for teachers as they include African American history in their classroom curriculum, the Calendar has become a virtual Hall of Fame, combining recognition with education and drawing online visitors from around the globe. Thus far, 297 African Americans with South Carolina roots have been featured on the Calendar’s pages. They represent a wide array of endeavors, including government and military service, education, performing and fine arts, business, community activism, and athletics. They hail from every corner of the state, from rural communities to our largest cities. And each has made a difference for people and for their communities. The Calendar, with its supporting educational materials, has always been designed to help students understand that history is about people and their actions, not simply dates or places. While previous editions have focused on individuals, the 25th Anniversary Edition spotlights 12 milestone events in South Carolina’s African American History. Driven by men and women of courage and conviction, these events helped lay the foundation for who we are today as a State and who we can become.
    [Show full text]
  • The African-American Emigration Movement in Georgia During Reconstruction
    Georgia State University ScholarWorks @ Georgia State University History Dissertations Department of History Summer 6-20-2011 The African-American Emigration Movement in Georgia during Reconstruction Falechiondro Karcheik Sims-Alvarado Georgia State University Follow this and additional works at: https://scholarworks.gsu.edu/history_diss Part of the History Commons Recommended Citation Sims-Alvarado, Falechiondro Karcheik, "The African-American Emigration Movement in Georgia during Reconstruction." Dissertation, Georgia State University, 2011. https://scholarworks.gsu.edu/history_diss/29 This Dissertation is brought to you for free and open access by the Department of History at ScholarWorks @ Georgia State University. It has been accepted for inclusion in History Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. THE AFRICAN-AMERICAN EMIGRATION MOVEMENT IN GEORGIA DURING RECONSTRUCTION by FALECHIONDRO KARCHEIK SIMS-ALVARADO Under the Direction of Hugh Hudson ABSTRACT This dissertation is a narrative history about nearly 800 newly freed black Georgians who sought freedom beyond the borders of the Unites States by emigrating to Liberia during the years of 1866 and 1868. This work fulfills three overarching goals. First, I demonstrate that during the wake of Reconstruction, newly freed persons’ interest in returning to Africa did not die with the Civil War. Second, I identify and analyze the motivations of blacks seeking autonomy in Africa. Third, I tell the stories and challenges of those black Georgians who chose emigration as the means to civil and political freedom in the face of white opposition. In understanding the motives of black Georgians who emigrated to Liberia, I analyze correspondence from black and white Georgians and the white leaders of the American Colonization Society and letters from Liberia settlers to black friends and families in the Unites States.
    [Show full text]
  • The Commission on Chaplains General Board Report – June 2017
    THE COMMISSION ON CHAPLAINS GENERAL BOARD REPORT – JUNE 2017 THE RIGHT REVEREND FRA NK M. REID III ~ ENDORSING AGEN T MRS MARLAA HALL REID ~ EPISCOPAL SUPERVI SOR THE REVEREND AMMIE L DAVIS~ EXECUTIVE LI ASON The Commission on Chaplains General Board Report – June 2017 The Commission on Chaplains General Board Report – June 2017 Chaplains serve as an extension of the local church in places that other members and church staff sometimes cannot go. The Chaplaincy has a place of service for you. Chaplains are not only in hospitals and in military uniforms. They are in boardrooms and classrooms. They work with a diverse group of people in various settings. Chaplains have virtually unlimited opportunities to serve in hospitals, military, law enforcement, institutions, corporations and places that are sometimes closed to “professional clergy.” COMMITTEE MEMBERS BISHOP FRANK M. REID III ENDORSING AGENT LTCOL KENNETH JOHNSO N JR USAF /ACTIVE DUTY C D R G L E N D A HARRISON USN/ACTIVE DUTY (EX OFFICIO) REVEREND G. DIANNE L E W I S VETERAN S AFFAIRS - A C T I V E MAJ RONALD OWENS USA/RETIRED COL RAMOTSEPA DAN NK OPODI SOUTH AFRICA USA/ACTIVE DUTY MAJ EFFSON BRYANT VETERAN S AFFAIRS – ACTIVE USAF/RETIRED REVEREND DR. J . E D G A R BOYD NON - MEMBER OF HMTCA Page 1 The Commission on Chaplains General Board Report – June 2017 ENDORSING AGENT’S GREETINGS AME CHAPLAINCY MINISTRY OVERVIEW “A Legacy of Empowering Excellence” Chaplains are an extension of the local church, The African Methodist Church has established taking the gospel and prayer to places many a legacy of excellence through our churches and pastors cannot go.
    [Show full text]