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UNDERSTANDING ONE ANOTHER African Methodist Episcopal Church UNDERSTANDING ONE ANOTHER African Methodist Episcopal Church Evangelical Lutheran Church in America A CONGREGATIONAL RESOURCE Edited by Kenneth H. Hill and James L. Schaaf 1996 African Methodist Episcopal Church and Evangelical Lutheran Church in America. All rights reserved Table of Contents Introduction 2 History 3 African Methodist Episcopal Church Dennis C. Dickerson Evangelical Lutheran Church in America James L. Schaff Theology 8 African Methodist Episcopal Church Kenneth H. Hill Evangelical Lutheran Church in America Cynthia A. Jürisson Polity and Ministry 13 African Methodist Episcopal Church Kenneth H. Hill Evangelical Lutheran Church in America Robert W. Kelley Worship 20 African Methodist Episcopal Church Kenneth H. Hill Evangelical Lutheran Church in America James Kenneth Echols Mission 27 African Methodist Episcopal Church Dennis C. Dickerson Evangelical Lutheran Church in America Dorothy F. Ricks Society 32 African Methodist Episcopal Church William P. DeVeaux Evangelical Lutheran Church in America Daniel F. Martensen Notes 40 Dialogue Commission Members 41 1 INTRODUCTION The African Methodist Episcopal (AME) Church and the Evangelical Lutheran Church in America (ELCA) in an informal way expressed an interest in establishing a bilateral dialogue in the 1980s. Based on an initiative by the ELCA, a preliminary meeting of representatives from each church met in Washington, D.C., in December of 1990 to explore the possibility. The group recommended to the two churches that a dialogue commission of five people from each church be appointed. Indianapolis was the setting of a more formal planning session of the dialogue, which took place in November of 1991. The commission heard and discussed papers that addressed the question: How Has the American Experience Affected and/or Shaped the Life of My Church? “Protest and Reform: A Study of Martin Luther and Richard Allen,” “Daniel A. Payne and the AME Church,” and “Daniel A. Payne and the Lutheran Church” were papers that undergird discussion at the first session of the dialogue in September, 1992, in St. Croix, Virgin Islands. Meeting in Chicago in March, 1993, for its second session, the commission heard papers on “Marginality in the Biblical Witness,” “From the Margin to the Mainstream: The Role of the AME Church in American Political Culture,” and “Aspects of Marginalization Among American Lutherans.” Session three, in Columbia, S.C., in October, 1993, focused on “Martin Luther and the Birth of Lutheranism,” short catalogues of facts that each church would like to know about the other, and a paper on “Ordination in the AME Church.” The commission decided that the present congregational resource document should be developed as the first result of the dialogue to go into print. At its fourth session in Washington, D.C., in November 1994, the commission continued its work by discussion “Positive Marks of the AME,” “Positive Marks of the ELCA: and “Episcope and the Church: Community of Grace.” Work continued on the congregational resource. Too, it was agreed that part of the long range goal of the dialogue was to affirm a common confession of the faith and to make a common commitment to evangelism, witness, and service. The first round of the dialogue came to a conclusion with a fifth session in Gettysburg, Pa., in March 1996. A small coordinating committee is making plans for a second round of dialogue in the U.S.A. Understanding One Another: A congregational Resource is written in the hope that many congregations of our respective communions will use it to accomplish the goal not just of learning about each other, but more important, manifesting the unity of our Christian community at a time when disunity, fragmentation, and outright conflict so often mark our society and our churches. Daniel F. Martensen Acting Director Department for Ecumenical Affairs Evangelical Lutheran Church in America 2 HISTORY African Methodist Episcopal Church Dennis C. Dickerson The African Methodist Episcopal Church started in 1787 in the Free African Society in Philadelphia. The dedication of Bethel African Methodist Episcopal Church to 1794 and the establishment of the AME denomination in 1816 thrust Richard Allen, the founder and first AME bishop, into an important leadership position among African Americans. Born a slave in Philadelphia in 1760 and sold as a child to Stokeley Sturgis near Dover, Delaware, Allen was convened to Christianity in 1778 when influential Methodist preachers aimed their preaching toward him and other blacks in the Delmarva Peninsula. Upon buying his freedom and becoming a Methodist preacher in 1783, Allen traveled throughout the Middle Atlantic as a staunch Wesleyan adherent. Egregious racism at St. Georges Methodist Episcopal Church in Philadelphia and subsequent attempts by white Wesleyan clergy to assert control over Allen's African Methodist congregation resulted in the founding of the AME connection. As a denomination created out of the crucible of racial oppression, the AME Church has fashioned a distinctive ministry to the African American population in the Americas and to persons of color in Africa and Europe. Launched as an organized religious body when slavery seemed to become a fixed reality in American society, AME ministers and members inveighed against this odious institution. Richard Allen admonished slaveholders that -if you love your children, if you love your country, if you love the God of love, clear your hands from slaves; burden not your children or your country with them." The 1852 New England Annual Conference noted "that while we inhale the soft and sweet air of liberty, we as Christians cannot forget the forlorn and mournful condition of those of our brethren who are held in chains. "Hence, this body" will ever invoke the power and protection of that God who executeth righteousness for all them that are oppressed.' More concrete attempts to destroy slavery came from the abortive efforts of Denmark Vesey, a local AME preacher in Charleston, whose planned slave insurrection in 1822 would have brought emancipation to thousands in South Cantina. Morris Brown, who allegedly aided Vesey, found refuge in Philadelphia in the home of Richard Allen. When the AME founder died in 1831, Brown succeeded him as the second bishop of the denomination. Daniel A. Payne, who was elected a bishop in 1852, became a leading proponent for an educated AME clergy. In 1863 he drew denominational support to a daring educational venture in Ohio. Wilberforce University, which the Methodist Episcopal Church started and then abandoned, became an AME institution. Payne served as the first president, raised unprecedented sums, and graduated a significant number of black ministers, educators, and other professionals. 3 The AME Church spread rapidly during the antebellum period to every section of the United States and into Canada and Haiti. On the slave soil of Delaware, Maryland, Kentucky, Missouri, Louisiana, and the District of Columbia were numerous AME congregations, During the Civil War, AME ministers recruited soldiers into the Union Army and served themselves as military chaplains. Even before the war ended, AME missionaries traveled into the former Confederacy to draw freedmen into the denomination. As membership swelled to 400,000 by 1880, AME leaders, both clergy and lay, sat in Reconstruction legislatures, held seats in Congress, and served in scores of other political offices. Formal entry into West Africa in 1891 and South Africa in 1896 made the denomination a significant black institution beyond the western hemisphere. Reunification in 1884 with the previously dissident British Methodist Episcopal Church brought the denomination hack into Canada, and added the Maritime Provinces, Bermuda, and pans of South America. Missionaries also pushed the boundaries of the AME Church to embrace most areas of the Caribbean, including Important inroads into Cuba. From me postbellum era to the start of the World War I black migration, the AME Church grew dramatically from 50,000 in 1866 to 494,777 in 1890 and to 548,355 in 1916. Growth of the AME Church 1866-1916 Year Members Congregations 1866 50,000 1,600 1890 452,725 2,481 1906 494,777 6,647 1916 548,355 6,636 The labor needs of northern and western mills and factories pulled massive numbers of African Americans out of the agricultural South starting in 1916. In succeeding decades, culminating in the I960s, the migration transformed the North and spearheaded major changes in the South. Moreover, the role and posture of the federal government toward issues of pivotal importance to African Americans precipitated unprecedented events that improved the political, social, and economic condition of blacks. Consequently, AME leaders focused on structures and issues that would bring about permanent progress. The strides of two ministers in the Pittsburgh Annual Conference were illustrative of the new challenges and involvements that confronted AME clergy. The massive migration that World War I inaugurated brought thousands of African Americans to northern industries. This unparalleled influx of workers required AME clergy to respond to these newcomers in creative ways. Harrison G. Payne pastored Park Place African Methodist Episcopal Church in Homestead, Pennsylvania, during the early 1920s. A large Carnegie steel plant, which was located in the town, drew to Homestead hundreds of 4 African American migrants during this period. The Park Place congregation grew from 90 members in 1916 to 400 in 1924. To deal with severe housing shortages in the town, Payne in 1923 started a church-sponsored real estate agency to sell or rent homes to newcomers at low monthly rates. Benjamin M. McLinn, pastor of St. Paul African Methodist Episcopal Church in Washington, Pennsylvania, became similarly concerned with African American workers. During World War II the federal Fair Employment Practices Commission attempted to rid defense industries of racial discrimination. Mindful of this employment reality in his own community, McLinn and other black clergy in 1943 invited F.E.P.C. investigation at particular plants where they suspected bias in hiring and promotions.
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