West African Adinkra Symbols and Meanings

Gye Nyame: "except for God"; the supremacy of God

Puntunfunefu Deneyemfunefu: symbol of democracy, unity in diversity

Nyame Birlbi Wo Soro: "God is in the heavens"; a symbol of hope

Nsaa: a symbol of excellence, genuineness, and authenticity

Osram Ne Nsoromma: "the moon and the star"-the symbol of love, faithfulness, and harmony

Bye Wonhye: indestructable, enduring

Sankofa: alternate version of the Sankofa below

II Dwennimmen: "the ram's horns"; symbol of humility and strength

Nyame Nti: "by God's grace"; faith and trust in God

Adinkrahene: the chiefAdinkra symbol for greatness, charisma, and leadership

Sankofa: "return and get it"; learn from the past

Sesa Woruban: "I change or transform my life" 4 African American Presbyterians­ Living into the 21st Century

Breakthroughs and Challenges 197Years of Ministry, 1807-2004 © 2004 Racial Ministry Unit, Presbyterian Church (U.S.A.)

All rights reserved-no part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronically, mechanically, photocopying, or otherwise (brief quotations used in magazine or newspaper reviews excepted), without prior permission of the publisher.

Scripture quotations marked RSV are from the Revised Standard Version of the Bible, © 1946, 1952,1971,1973 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. and are used by permission.

Scripture quotations are from the New Revised Standard Version of the Bible, © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A., and are used by permission.

PRINTED IN THE UNITED STATES OF AMERICA Introduction

Darius -L. Swann

his is the fourth issue of an occasional church. So what is recounted here has been T journal, titled Periscope, created by accomplished against a changed background. African American Presbyterians and originally Some of the new challenges, as well as the old, intended to celebrate 175 years of their may be gleaned from a reading of Rita Dixon's ministry in the United States. The first issue section on Black Congregational Enhancement was published in 1982 to mark the 175 years and Curtis Jones's account of"The National since the founding of the First African Black Presbyterian Caucus: Achievements, Presbyterian Church in Philadelphia.The Opportunities, and Challenges." Especially authors of the first issues of this journal were noteworthy is the new thrust toward quite clear that 1807 did not mark the first cooperation with and development involvement ofAfrican Americans with the of Immigrant Churches. The birth and Presbyterian Church, but rather the founding development of new congregations ofAfrican of the first African congregation, which was immigrants organized around particular a significant development in their relation to language groups should be of special interest to the church. In 1992 a third issue African Americans. In addition, Eugene Turner's of Periscope was published. article calls us to recognize the ecumenical These journals are not by any stretch of the challenges facing Black Presbyterians. imagination histories of Black Presbyterianism: The present issue of Periscope also lifts that would require several volumes and many up a selection of individuals whose ministries times the number of pages than this publication are representative of the contributions Black offers. Rather, the title gives a clue to the Presbyterians have made to and in the nature of the contents of these pages.When PC(USA).The work ofWomen of Faith and a submarine puts up its periscope, its crew staff executives at synod and presbytery levels members are enabled to look around and see is indicative of the efforts of a larger group of the surroundings at that moment. The view persons who have helped to push the church is not comprehensive, but indicative. Similarly, toward the body it professes to be.We also this collection of articles about persons,events, recognize some heavy losses: two past institutions, and developments, incomplete moderators of the General Assembly and one as it is, will give a sense of our bearings today of the most astute strategists in the Southeast. and what challenges lie ahead. Arlene Gordon has pointed us to resources The Reunion of Reunions in 1998 and the that will guide and enrich our spirits, and Reunion of Congregations in 2002 helped to Bettie Durrah's choreopoem,"Breakthroughs remind us of our history and to be empowered and Challenges," sets the tone for our venture by it.The decade-plus that separates Periscope 4 into the twenty-first century. Much has been from Periscope 3 is roughly the span of time in done; much work remains. May God keep our which we have functioned as a reunited vision clear and our resolve strong! vi Preface

James Foster Reese

eriscop e 4 continues the approach that We are surrounded by a "great cloud of Pbegan with Periscope 1 and was followed witnesses" as we journey toward 2007, the by Periscope 2 and 3: to identify and record 200th anniversary of the first African American highlights from the history ofAfrican Americans congregation in the Presbyterian Church, in the Presbyterian Church (U.S.A.) and its which was organized in Philadelphia. antecedent denominations. The articles and Our gratitude is extended to Dr. Darius L. profiles in Periscope 4 include information Swann, the editor of Periscope 4. Truly,we on organizational entities that are important could not have completed this task without to the church's rich and varied history. him. We also thank Vince Patton for his Readers of Periscope 4 will have an assistance in preparing the manuscript for opportunity to learn about the African production.We express a collective thank-you American Presbyterian Church and to deepen to all those who gave informal help and their commitment and appreciation for hospitality. prophetic ministry as they follow persons On the journey to 2007 and a larger and programs that are devoutly dedicated periscope! to Jesus Christ and the work and witness ofAfrican American Presbyterians. Design Team We recognize that there may be some James Foster Reese, chair omissions. Thus, the words of Hebrews 11:32 Darius L.Swann are appropriate: time (and space) would Vera ~ Swann fail for (us) to tell of all who through faith, Bettie J. Durrah conquered kingdoms, enforced justice, and L. Rita Dixon, staff won strength out of weakness.

v Black Women, Living Witnesses 40 Patricia G.Brown, Eva McPherson Clayton, Sara Brown Cordery, Willie Dell, Evelyn C. Gordon, Mary Grace Rogers

African American Executives in the Presbyterian Church (U.S.A.) 47 Barbara Campbell Davis, Warner Robert Durnell, Arlene W Gordon, Curtis A. Kearns, j1:, Floyd N Rhodes, j1:, james A. Thomas, S1:, Donnie Rufus Woods

Retired Staff Persons ...... S6 Lillian Anthony, Gladys Boykin, Carroll Douglasjenkins, Eugene G.Turner, Otis Turner

Remembering Departed Brothers and Sisters 62 Lawrence Wendell Bottoms, Mildred McKee Brown, james Hutten Costen, S1:, Clinton M. Marsh, Lillie A. Ross, Robert L. Shirley, S1:

Epilogue ...... 73 L. Rita Dixon

iv Periscope 4 Contents

Preface v James Foster Reese

Introduction ...... vi Darius L. Swann

Breakthroughs and Challenges ...... 1 BettieJ Durrah

The Black Presbyterian Spirit 6 The Legacy ofAfrican American Presbyterians 7 James Foster Reese and Robert Washington A Review of"Pragmatic Spirituality" 10 Gayraud S. Wilmore Reunion of Reunions ...... 11 Vera ESwann An Ecumenical Challenge for African American Presbyterians .14 Eugene G. Turner

On Black Presbyterian Organizations .16 Chronology of Establishment of Black Presbyterian Organizations ...... 17 Gayraud S. Wilmore National Black Presbyterian Caucus: Achievements, Opportunities, and Challenges 17 Curtis A.Jones

General Assembly African American Offices and Ministry Resources 23 The Black Congregational Enhancement Office 25 L.Rita Dixon The Office ofAfrican American Leader Development 34 Stephany D. Graham African American Resources 36 Arlene W Gordon

iii Breakthroughs and Challenges African American Presbyterians Living into the 21st Century

Bettie J. Durrah © 2003

(A choreopoem for three readers)

1 Look deep inside the twenty-first century. 2 Bring out the periscope 3 Look past the mirror. 1 Listen for signs of the echo. 2 Peer through the crystal ball. 3 Ride on the crest of the wave. 1 Look into the new millennium All: The third millennium The twenty-first century. 2 Look to the future. 3 Feel the surge. 1 Cross the boundaries. 2 Expand your universe. All: Black Presbyterians. Members of the Presbyterian Church (U.S.A.). 1 Look into your future. 2 Review the past. Learn from the past. 3 But also look around, look under, look above, look back. 1 Prom where have you come? 2 What lessons have you learned? What are the realities of life? 3 Who were our leaders? Who are our leaders?

1 Wll0 are the unsung heroines and heroes? 2 Who are the grassroots leaders? 3 Who will be our leaders in the next few years?

1 Who will carry us into the next decade? All: The tried and proven? New Young? Turks? Emerging leaders?

1 2 Vibrant youth on a quest for inclusion? 3 Leaders yet unknown who will rise up and take your place? 1 Where are you in this milieu? 2 Were you the first or the sixth African American titular head? 3 Are you a presbytery or synod executive? 1 College or seminary president? 2 General Assembly staff or local pastor? 3 Elder or minister? 1 New church development pastor or New Wine pastor? 2 Pastor of a growing church? Pastor of a church holding its own? 3 Pastor of FirstAfrican Presbyterian Church, Philadelphia,PA, FirstAfrican Presbyterian Church of Lithonia,GA, or New liberation Presbyterian Church, Memphis,TN? 1 Member of the caucus, part of the mainstream, or both? 2 Church school teacher or Christian educator? 3 Seminary professor or author? 1 Elected leader in the volunteer field? 2 Editor, letter writer, provocateur? 3 Dreamer, Visionary,Prophet? 1 Womanist? 2 None of the above? All: What is [are] the church's mission and ministry? What is [are] your mission and ministry? 3 Have you performed missionary service? 1 Have you lived the polity? 2 Who are you and what are your contributions? 3 How have you been affected? 1 Downsizing or downplaying of your gifts? 2 Glassceiling or the sky is the limit? 3 Unlimited opportunities or limited opportunities. 1 Inclusion or forced entry? Inclusivity or open door? 2 Did you rise to heights in the women's and men's organization? 3 What did you do at the top and at the bottom? All: Who helped you? Who helped you along? 1 To whom do you serve as a mentor? 2 To whom are you accountable? All: Africans in the diaspora. 3 "Africa's New World Children," some call you. All: African Americans Black and Presbyterian.

2 Periscope 4 1 Members of the Presbyterian Church (U.S.A.). 2 You bring many generations of involvement 3 In the mission and ministry. 1 Governance and the administration 2 Education and social justices. 3 Pronouncements and actions. 1 Evangelistic actions and cultivation of the mind. 2 You have a heritage and a hope. You have a history and a name. 3 You have a mission and a ministry. You have a call and a calling. 1 You have a mission and a ministry. You have a responsibility and an obligation. 2 What is the wind behind your back? 3 What force is driving you? 1 What catalyst pushes you forward? 2 God of history is on your side. 3 Your presence authenticates mission. 1 You challenge the church; you challenge unjust structures. 2 Repressive structures. Strictures and weak bonds. 3 At times, you become the loyal opposition. 1 You bear witness to the God of justice. 2 You are a visible witness to a God of love, justice, and mercy. All: You are JJNew Wine" people. 1 You have shared the sacred table. You have expanded the sacred table. 2 You have demanded a place at the table. 3 You helped to create the agenda for the marketplace. 1 You have gone in on the shoulders of giants. All: Giants in Presbyterianism. 2 Giants in the Black Presbyterian ethos. Giants in Presbyterian Church history. 3 Giants in the faith community. Giants in the field of education. Giants in the world community. 1 You pushed the boundaries of time, space, inclusivity, and hospitality. 2 You were the "first" and the last. All: Alpha and the Omega. 3 "The last shall be first; the first shall be last,"the Scriptures say.

Breakthroughs and Challenges 3 1 You challenged the notion of inclusivity of privilege. 2 Racism, classism, too. 3 You shared and thus expanded the sacred Table with other brothers and sisters of color. 1 Forming caucuses, Cross-Caucus, new networks, new coalitions, new paradigms for ministry. 2 Your presence around the table makes a difference. All: You ask the questions. 3 Your visible presence makes a bold statement. 1 Sometimes it is our silent witness. At still other times, it is a love witness. All: Bold witnesses. 2 Go boldly, therefore, through the twenty-first century. 3 What are our challenges as we move through this century? 1 We can become many things: All: Agents for reconciliation. 2 Model for reconciliation as we work with other people of color. 3 New paradigm for forgiveness and openness. All: Loyal opposition. Servant leaders. 1 Transforming self, transforming church, transforming society. 2 We move through the twenty-first century with new touchstones. All: Touchstones for discipleship. Touchstones for servanthood. 3 We know the barriers that separate us and the boundaries that we can push outward to unite us. 1 We move with a clearer vision of what God would have us do. 2 This century provides a turning point. 3 The new century provides new grace, new models, a Jubilee, a new calling. 1 A catalyst for change. All: New possibilities. New possibilities for service. New possibilities for leadership. New possibilities for sharing the Good News. 2 The breakthroughs have come, 3 But not without pain and struggle. 1 Joy and disappointment. 2 Excitement and setbacks. 3 New energy and new friends. All: The challenge is still here. 1 For inclusion. 2 For real acceptance of diverse gifts and experiences. 3 For honoring the God in each of us.

4 Periscope 4 1 For sharing our particular perspectives and heritage. All: Breakthroughs and challenges. 2We accept them for what they are. And for what they mean as we move forward through the twenty-first century. Forward into the twenty-first century. All: Breakthroughs and challenges. Forward into the twenty-first century Forward. Forward. Forward.

This choreopoem was written in November 1997 as the writer anticipated the beginning ofthe millennium; it was subsequently modified in January 2003.

Breakthroughs and Challenges 5 The Black Presbyterian- Spirit

The Black Presbyterian Spirit To whom do you serve as a mentor? To whom are you accountable? Africans in the diaspora. "Africa's New World Children," some call you. African Americans Black and Presbyterian. Members of the Presbyterian Church (U.S.A.). You bring many generations of involvement In the mission and ministry. Governance and the administration Education and social justices. Pronouncements and actions. Evangelistic actions and cultivation of the mind. Excerpt from Breakthroughs and Challenges, pp. 2-3

6 The Legacy ofAfrican Advocates for Freedom and Justice American Presbyterians Lincoln University was the first institution of higher education for Black persons in the United States ofAmerica. It was opened in Bits and Pieces Philadelphia by Presbyterians in 1854. Its motto, written across the university's entrance, James Foster Reese read, "If the Son has made you free, ye are free indeed" (Iohn 8:36). UWhen your children ask in time to come, 'What do these stones mean.. ..' then you shall tell them.. . ." (fosb. 4:6-7) Catawba Presbytery, one of the earliest all­ Black presbyteries, had within its bounds one Early in his book Black of its first two congregations. It was founded in and Presbyterian, Gayraud North Carolina in 1865 and named "Freedom." S.Wilmore writes "Black Presbyterians ... have Henry Highland Garnet, pastor of 15th special gifts to bring to the Street Presbyterian in Washington, D.C., gave a Christian Faith." There is a powerful address in which he called for slaves personal witness of, from, to begin an armed struggle. So powerful and by Black Presbyterians and so demanding was the speech that it in ministry. These gifts and frightened Frederick Douglass! Garnet's the number of persons who bring or exhibit words were, "Let your motto be 'Resistance, these gifts defy tabulation and cannot be Resistance, Resistance.'" No oppressed people contained in a single article. The following "Bits have ever secured their liberty without and Pieces" are provided to whet the appetite of resistance! Black Presbyterians speak up for readers to research and learn more about Black freedom, social justice, racial justice, even Presbyterians. There is an urgency to share our ifno one else speaks. " history, especially with the youth.

Messengers of Truth and Conviction Francis Grimke, pastor of 15th Street The first Black newspaper in America, Presbyterian in Washington, D.C., said on Preedom's fournal (1827) was founded by March 17, 1919,"It is our duty to keep up the Samuel Cornish, a Black Presbyterian agitation for our rights, not only for our sakes, clergyman. Along with James Russwin, he but for the sake of the nation at large. It would created Rights ofAll (1827), Weekry Advocate not only be against our own interest not to (1836), and the Colored American (1837). be so, but it would be unpatriotic for us to Cornish, who was committed to political acquiesce in the present condition of things, action, was active in the American and Foreign for it is a wrong condition of things. If justice Anti-Slavery Society and was the founder of sleeps let it not be because we have lulled it the First Colored Presbyterian Church. to sleep by our silence, our indifference, let it Theodore S.Wright became the first African not be from lack of effort on our part...." American to graduate from a theological seminary. He graduated from Princeton in Conscious Identification with Africa 1828.Wright and Cornish were agents and The FirstAfricanAmerican Presbyterian speakers for various societies. Side by side congregation was founded in 1807 and named they represented the free Black community FirstAfrican Presbyterian Church in Philadelphia, of the north in the antislavery movement. Pennsylvania.Beginning with FirstAfrican, there

The Black Presbyterian Spirit 7 has been an intentional institutional, self­ to a variety of human needs in many parts of conscious identification withAfrica. the world, and ministry that sets people free. The Rev.William Henry Sheppard went These "pick and shovel" Samaritans built to the Belgian Congo in 1890 and was later bridges, roads, and homes in remote villages joined by Lucy Gantt Sheppard. This son of a in Africa. former slave, together with the son of a former slaveholder named Samuel Lapsley, established the first mission station in what was then the The legacy will continue. The words of the Congo: the American Presbyterian Mission in late Frank T.Wilson lead us into the future. the Congo. Sheppard's missionary activities "Black Presbyterians move to a continuing and gifts were extended in opposition to place of participation and representation." an exposure of the horrible and unjust acts From grateful recipients that the Belgians committed against rubber To workers. He was recognized in Brussels and Self-reliant contributors; London, and honored for his discoveries by From faithful functionaries being made a fellow in the Fellowship of the To Royal Geographic Society of London. Resourceful practitioners; From crafty verbalizers Maria Fearing heard the call to missionary To work in the Congo through William Sheppard Committed craft persons; in 1894. At age 56 she sold her small home to From comfortable conformists pay for travel to Luebo in the Congo, where To she established the Pantops Home for girls. Creative catalysts; During her twenty years of service she From ruffled reactors returned twice to the United States. When she To died at the age of 99 her will stipulated that Forceful initiators her assets be sent to the mission in Luebo. Dr. and Mrs. Leander Swann have established -Frank T. Wilson (periscope 2, page 7) The Maria Fearing Fund for African and African American Partnerships in Mission. At the Maria Fearing Fund breakfast during the More Bits and Pieces National Black Presbyterian Caucus (NBPC) Robert Washington conference in July 2003, Mr. Kadishi Leonard Ilunga, a Presbyterian from the Democratic On the Periscopes Republic of the Congo, was introduced. He The role of Blacks in the learned of the work of"Mama Fearing" from Presbyterian Church has his parents when he was growing up in the been highlighted in three Congo. He is now organizing an immigrant journal issues: Periscope 1, congregation in NewYork City. 2, and 3.These issues have been dedicated to The Rev.James H. Robinson founded providing information Operation Crossroads Africa, thought by many about our beginnings, our to be the inspiration for the Peace Corps. present situation, and our moving with hope Crossroaders embody an indomitable sense of into the twenty-first century.The impact that mission, alleviation of human misery, response Black Presbyterians have had on their church

8 Periscope 4 has, in fact, challenged the church to examine country, Our voice had an impact on issues its conscience and make changes that were raised with Overture 141; Overture 41 gave endemic in its own responses that mirrored birth to the Self-Development of People those of the greater society. The Periscopes program; the Angela Davis issue was raised have opened doors and given insight into the in 1971 in Rochester, N.Y; we influenced the workings of Black Presbyterian organizations passing of Overture 5-88 dealing with racism in its effort to "stay forever on the path," fighting in the church; and Overture 5-90 dealing with for justice and peace, with love as our sword. the Black man as an endangered species.

On Black Presbyterians United (BPU) Little Known Facts In 1957 in Baltimore, the Afro-American Overtures 9-90, 141, and 41 were submitted Presbyterian Council of the North and West to the General Assembly by the Black Caucus. was dissolved. From that time until 1968 there Funding for caucuses came out of the Program was no national Black organization in the Agency under the direction ofJ. Oscar Presbyterian Church. Black Presbyterians McCloud. United (BPU) was organized in 1968 in St. The National Cross Caucus came into being Louis. Blacks awaited a change in the larger under the Program Agency while J. Oscar church that would not have come about McCloud was director and Clarence Cave was without the insistence of this component on the staff. of the Presbyterian Church. At election time Robert Washington was nominated and Clarence Cave gave a fiery speech, and elected as a member of the GA Council from everyone expected that he would nominate the floor of General Assembly. Edler Hawkins to be president. To everyone's Overture 41 to the General Assembly surprise, a young man named Tony Butts was asked for $3 million for Black Community elected president. Other officers elected were Development. This program eventually James Peterson, vice-president;Willie Tabor, became the Self-Development of People secretary; and George B.Brooks, treasurer.With program. this team in place BPU set out on its mission. We moved from the smoke-filled rooms of General Assembly Memories Dodge House in Washington, D.C., and from In responding to a question about what he one coast to the other, introducing the would do for women if elected moderator membership to the locales from which in 1973, Clinton Marsh replied, "Nothing." members came.We liked moving about and HEWON! sharing our diversity, talents, and spirit.We Like other candidates, Clinton Marsh was took the national meetings to our own asked how he felt about Reunion. His reply: colleges, involving the students of these "No comment." institutions in our work. National meetings HEWON! were held at Barber Scotia College in Concord, When asked in 1976 whether she was N.C. (twice); Knoxville College in Tennessee prepared to work with the General Assembly, (twice); Charleston, S.C.;Atlanta; Memphis; Dr. Thelma Davidson Adair answered with a Chicago; New Orleans; Los Angeles; Newark; question: "Are you ready to work with me?" Detroit; Pittsburgh; and Philadelphia (four SHEWON! times); and other places as well. We made a difference at General Assembly. We took stands on issues that would affect the

The Black Presbyterian Spirit 9 Black Moderators and Vice Moderators of General Assembly Moderators Year Name Place ofElection 1964 Dr. Edler G. Hawkins, UPCUSA Oklahoma City, Oklahoma 1972 Dr. Clinton M. Marsh, UPCUSA Omaha, Nebraska 1974 Dr. Lawrence Bottoms, PCUS Louisville, Kentucky 1976 Dr. Thelma Adair, UPCUSA Baltimore, Maryland 1983 Dr.James H. Costen, UPCUSA Hartford, Connecticut 1989 Rev.Joan SalmonCampbell, PC(USA) Philadelphia, Pennsylvania 1995 Elder Patricia Brown, PC(USA) Syracuse, New York

Vice Moderators 1977 Rev.Robert Wood, UPCUSA San Diego, California 1983 Rev.Joan Salmon Campbell, PC(USA) Atlanta, Georgia 1992 Rev.Dorothy McKinney Wright, PC(USA) Milwaukee,Wisconsin 1994 Rev.J.Jerome Cooper, PC(USA) Wichita, Kansas 1999 Rev.Floyd Rhodes, PC(USA) Fort Worth,Texas 2003 Charles Easley,PC(USA) Denver, Colorado

A Review of"Pragmatic witness to Jesus Christ as Lord and Savior." This definltion implies four corresponding Spirituality" negations related to our historic Presbyterian commitment to social justice: (1) no praise A Concept Paperfor NBPC by without performance, (2) no peace without D'I: Gayraud S.Wilmore justice, (3) no reconciliation without liberation, Since Dn Wilmore presented his conceptpaper and (4) no participation without power. at the 2003 meeting ofthe National Black In relation to the first negation, no praise Presbyterian Caucus in Baltimore, it-like withoutperformance, Dr.Wilmore observes almost everything he writes-has been that pragmatic spirituality is one "that draws seized upon by many as a fresh, clear, and strength from prayer and devotion to God, timely reminder ofthe emphases that but urges people to get off their knees and brought NBPC and the organizations that join the struggle for the humanization and preceded into being. The paper has since transformation of the world which God loved been expanded into a book entitled, and for which Christ died" (Iohn 3:16-17). Pragmatic Spirituality: The Christian Faith Of the second negation, no peace with­ through an Africentric Lens (New York outjustice, he says, "If middle-class Black University Press, 2004). Presbyterian congregations are not downtown Wilmore defines pragmatic spirituality every day working for justice in the welfare as "spirituality that is controlled by the Holy bureaucracy, the courts, and the halls of the Spirit so as to effect an inward, contemplative legislature, they are simply bailing water from regeneration, but also to effect an outward, a sinking ship with a teaspoon." This assertion concrete transformation of the context in remains a basic assumption of the civil rights which the individual must live, work, and bear struggle. It is a warning against those who, in

10 Periscope 4 Jeremiah's words, cry, "Peace, peace when Reunion of Reunions there is no peace'Tlererniah 6:14). The third negation, no reconciliation Vera RSwann without liberation, is one with which the Presbyterian Church (U.S.A.) continues to From Dream to Reality struggle, especially in the area of race. The The dream of a reunion Confession of 1967, formulated at a time of Presbyterian-related of great racial turmoil in America, had schools and churches to reconciliation as its primary focus and celebrate the history and understood it to be the heart of the gospel. rich heritage ofAfrican It lifted up this insight, but it did not succeed American Presbyterians in keeping our church's focus on it. The was inspired by National Confession of 1967 is seldom heard today, and Black Presbyterian there is little discussion of racial reconciliation. Women at a leadership Wilmore urges Blacks not to abandon the training retreat at Lake Tahoe, Nevada, in June struggle, for he believes that "there can be no 1996. The retreat was hosted by NBPW true fellowship at the altar without partnership women of Northern and Southern California. in the public square," no reconciliation without After the meeting Bettie Durrah,Thelma Adair, liberation. Ruby Houston Everett, and Vera Swann Finally,Wilmore asserts that there can be no continued discussing this inspiring event. In participation withoutpouien White liberals their discussion the idea emerged of a reunion seem to take comfort in asserting that Blacks of all the educational institutions founded by are the conscience of our society, thereby the Presbyterian churches to serve African suggesting that in the struggle for social equity Americans. Each returned home to share with Blacks use this powerful weapon even though others the idea of a "Reunion of Reunions." whites hold the economic and political power. Wilmore rejects this matching of powerless The Organizing Committee conscience against conscienceless power. In a short time a group was organized whose He urges meaningful Black participation in members believed that the celebration of the structures and processes of power. He the educational legacy of historic Black also warns that we should not settle for a institutions was long overdue and that the vague power of spiritualism while abandoning legacy of these institutions, most over one our responsibllities for temporal and hundred years old, must be preserved. ecclesiastical power. Volunteers for the organizing committee Wilmore's warnings come at an especially were Robert L.Washington,ThelmaAdair, appropriate time. Movements emphasizing Darius L.andVera Swann, Bettie Durrah, Ruby "spirituality,""revival," and "praise" are washing Everett, David Wallace, George Brooks, Marie over Black religious communities, including Metz, Franklin Colclough.james Ephraim, Presbyterian congregations.Wilmore's James Thomas, Rita Dixon, Pat Casey, and "pragmatic spirituality" is a healthy corrective Mary N.Williams. balance.Without a commitment to justice and For nearly two years this committee righteousness, the PC(USA) cannot become identified the schools, and located persons that "provisional demonstration of what God who had attended the schools to serve as intends for all of humanity" of which the contacts. They sought middle governing body Constitution speaks (G-3.0200). staff persons and local persons who could -Darius L. Swann carry out the plans, found documents, and

The Black Presbyterian Spirit 11 solicited aid from the Presbyterian Historical The event provided two dynamic worship Society. In addition, the committee gathered experiences featuring a one-hundred-voice and preserved memorabilia; determined that mass choir from local congregations and the celebration date would precede the G.A. participation of men and women, lay and meeting in 1998, secured the cooperation of clergy, from across the Presbyterian church and the General Assembly, and found funds to other denominations. cover expenses. The event also included: 1. A parade of banners representing many The Event of the schools and colleges that led the The "Reunion of Reunions," held in Charlotte opening worship procession. June 11-13,1998, was a miracle of cooperation, 2. Past moderators of the General Assembly, faith, and hard work by a large number of Thelma Adair and Clinton Marsh. dedicated people from around the country. 3. Tours to Brainerd Institute in Chester, S.C., "Bringing Forth the Fruit" was chosen Barber-Scotia College in Concord, N.C., as the theme for the Reunion. A six-page and Johnson C. Smith University and choreopoem for four readers, written by Bettie Matthew Murkland Presbyterian Church Durrah, was performed on opening night. This in Charlotte, N.C. is an excerpt: 4. Four dynamic workshops that provided historical information on African American "Reunion of Reunions" Presbyterian schools and colleges. Gathered here to bear witness to the Fruits 5. Several audio-videotaping sessions that captured the stories of graduates of Bear witness to educational pursuits Black schools. Bear witness to stellar careers 6. The Imani Village,featuring African American Bear witness to schools long closed but living dancers and music, a soul food picnic with on in the graduates potato salad, fried chicken, and lemonade; a Bear witness to schools still providing procession of the elders; and a sing-along of education; A seminary, ... colleges, institutional and alma mater songs. Hospitals, churches ... and more 7. A presidential recognition banquet that honored Black schools and colleges Bring Forth the Fruit. currently operating, and presentation And they came from north, south, east, of prizes for the best school banners. and west. More than three hundred people 8. A dance party for all those who had were registered from forty-nine of the schools. enough energy left after a fabulous Many more who had come for General weekend of celebration. Assembly came to this pre-assembly event. It was a gathering of alumni, faculty, families, The Reunion of Reunions Was the and friends ofAfrican American schools and Genesis of a Vision Yet to Come colleges from allover the United States. The The vision is to establish an African American event provided the opportunity for rich Presbyterian Heritage Center at Johnson C. fellowship, inspiration through worship, Smith Seminary with a threefold goal of: education through sharing of stories, exhibits 1. Establishing annual African American and banners of each school, and celebrations institutes that will educate seminarians, through the recognition of accomplishments pastors, lay leaders, and others about the and evangelism through the pruning of legacy ofAfrican American Presbyterians; the branches. the historic contributions ofAfrican

12 Periscope 4 American congregations, schools, Presbyterian Caucus that was held at the and leaders; the present and future Atlanta Airport Hilton Hotel.The all-day event opportunities for mission in the African was celebrated on Friday,]une 28,2002, and American community. provided a fitting climax to the NBPC 2. Developing archives for the preservation meeting. The day was filled with workshops, of historical materials on African American storytelling, recollections of history, and Presbyterians and to collect, catalogue, and displays.The entire event was built around the disseminate these materials. theme "Celebrating the Heritage and the 3. Encouraging congregations to do research Hope." We remembered our history, with its on their own histories. great and not-so-great men and women, and planned for the future. The final act was a Reunion of Congregations worship service that drew a standing-room­ On the wave of the enthusiasm and joy that only crowd in the largest ballroom of the arose in the wake of the Reunion of Reunions, hotel. Music was supplied by two mass choirs, there were people who said,"We must do this one from Charleston, South Carolina, and the again."None was more insistent than Dr. Bob other from Charlotte, North Carolina, and Washington, who conceived the idea of a individual soloists. A procession of banners of Reunion of Congregations-a great gathering churches began the service. Highlights of the of Black Presbyterians from across the service included Bob Washington's evocative country. In his mind's eye was the great message on our marvelous heritage and Bettie annual gathering of Black Presbyterians of Durrah's challenging message on the hope the Southeast in the Workers' Conference in before us. The service reached a climax with the years prior to 1951. The inspiration and Dr. Franklin Colclough's rousing message on fellowship of that annual gathering were the "Reclaiming the Spirit of Pentecost." highlight of everyone's year. This gathering One of the lasting outcomes of the Reunion would be more comprehensive and include of Congregations was a collection of short the entire country. It would draw the African histories of individual congregations. Some American Presbyterian constituency together seventy-five churches sent their histories with in a way that had not been possible since the pictures. These were edited by Darius L. Reunion eliminated the all-Black governing Swann and collected in a loose-leaf binder so bodies in the 1980s. that others may be added in the future. These No one worked harder than Bob histories provide a fascinating insight into the Wasllington. Standing beside him was his varied circumstances out of which African wife, Dorothy, who did a lot of note taking, American Presbyterian churches have minute keeping, and correspondence.With emerged. They also shed light on the variety them both was their daughter, Doreen. Dr. of characters who have peopled African James Thomas and his staff in the office of the American history, ecclesiastical and secular. Presbytery of Charlotte were responsible for One of the important goals of the Reunion much of the day-to-day business and record of Congregations was to renew the sense keeping. Other members of the planning of connectedness of the Black constituency committee were Thelma Adair, George Brooks, across the denomination and to awaken us Bettie }.Durrah, Ruby Everett,Vera P Swann, all to the urgent necessity of recovering, and Darius L.Swann. recording, and preserving our history. A people The event was planned in coordination who have no knowledge of their history with the annual meeting of the National Black cannot dream of their future.

The Black Presbyterian Spirit 13 An Ecumenical Challenge for sustain the merger proposal. One can argue over whether the date of the cessation of this African American Presbyterians racial separation was 1973 when the United Presbyterian Church created regional synods, Eugene G. Turner or 1983, at the time of Reunion between the The purpose of this northern and southern Presbyterian churches. article is to reflect on A comprehensive history of the struggle of how ecumenical African Americans' efforts for full inclusion in involvement relates to the the Presbyterian Church will show time and suffering endured over again that this community has not been given time by African American high priority by the church and has been members of the sacrificed in order to accomplish the goals Presbyterian Church of others. (U.S.A.).African American The point of revisiting the events following Presbyterians are so busy seeking acceptance 1906 is to show that we dare not think that within the ministry of the PC(USA) that they ecumenical relations can be excluded from overlook many ecumenical aspects relevant to concern for racial justice in the Presbyterian their struggle.While understandable, it is Church. Some act as though we will have regrettable that this oversight persists after been successful in the pursuit of justice and many decades of failing to acknowledge that inclusiveness when we reach full inclusion the struggle for inclusion in the PC(USA) runs in the Presbyterian Church (U.S.A.).This is parallel to the same struggle by otherAfrican far from the truth. All mainline churches Americans in mainline churches. African participate in the practices of racial exclusion, American Presbyterians should be collaborating as do ecumenical bodies. with African Americans in other mainline Why is it thatAfrican American Presbyterians churches.Why isn't this happening? This are reluctant to expend energy in the search question raises issues of church unity as well for Christian unity? The Presbyterian Church as race relations. (U.S.A.) has officially agreed to enter into a Churches are divided along organizational relationship with the Evangelical Lutheran lines, whereas American Christians are divided Church in America, the Reformed Church in along racial lines. African Americans should America, and the United Church of Christ. The abhor these divisions and not accept the official document creating this relationship is resulting behavior in either case. "A Formula ofAgreement." All four churches Much history could be cited showing how have agreed that they are separate institutions attempts at inclusion ofAfrican Americans in but are one in their understanding of the Presbyterian churches have fared. Gayraud S. Church of Jesus Christ. This agreement stops Wilmore's book, Black and Presbyterian, is short of the merger doorway. Short of merger, an excellent reference. This work calls our how can we fIX problems of racial inclusion attention to the proposal for uniting with the and injustice within the Presbyterian Church Cumberland Presbyterian Church in 1906. At alone? How can we address current and the time, segregation was the law of the land. future circumstances now confrontingAfrican Some in both the PC(USA) and the Cumberland Americans in the church and in society? Presbyterian Church wanted to follow the law What escapes mostAfrican American of separation of the races in the newly merged Presbyterians is that their experience has much church. The Presbyterian Church agreed to to contribute to a reformulation of Presbyterian create a segregated governing body in order to understanding of the meaning and purpose of

14 Periscope 4 the church. Reformed theology and its strongly exploratory theology, coupled with African Americans' long­ suffering as a minority, are seldom linked whenAfrican Americans are absent from ecumenical discussions.There is no doubt that churches will eventually arrive at unity, no matter how painstaking the journey. In the North American context, where race is a major dimension of lived reality in the church, ecumenical relationships broaden the opportunity to correct exclusionary practices of Surely African American Presbyterians must the Presbyterian and other mainline churches. continue in their diligence to bend the church Some may argue that ecumenism does not at its knees in recognition of its continuing matter to African American Presbyterians exclusion of African Americans in the total because we have no long-range future in the life of the church.African Americans dare not Presbyterian Church (U.S.A.). On the contrary, cease this pursuit, for the Presbyterian Church African Americans are inextricably linked to all (U.S.A.) is a significant participant in the mainline churches, as well as to the historically ecumenical movement. Its influence in African American churches, because Jesus building more just and inclusive churches is Christ directed us to mutual recognition and a cause and calling in which African American responsibility in his call that we should seek Presbyterians can play a strongly commanding to be one. Separating Christian churches for role. If African American Presbyterians excuse whatever reason is a human endeavor not themselves from ecumenical deliberations, consistent with God's intention. they will make no impact at all.

The Black Presbyterian Spirit 15 On Black Presbyterian Organizations

"The last shall be first; the first shall be last," the Scriptures say. You challenged the notion of inclusivity of privilege. Racism, classism, too. You shared and thus expanded the sacred Table with other brothers and sisters of color. Forming caucuses, cross-caucuses, new networks, new coalitions, new paradigms for ministry. Your presence around the table makes a difference. You ask the questions. Your visible presence makes a bold statement. Sometimes it is our silent witness. Bold witnesses. Go boldly, therefore, through the twenty­ first century. Excerptfrom Breakthroughs and Challenges, pp. 7-9

16 Periscope 4 Chronology of Establishment 1968 Black Presbyterians United. Formed by Edler G. Hawkins,Thelma Adair, and others of Black Presbyterian in response to the new militancy of the civil Organizations rights movement. E.Wellington (Tony) Butts, pastor of Bethany Church in Englewood, New Gayraud S.Wilmore Jersey, was elected its first president. 1988 The National Black Presbyterian 1856 The EvangelicalAssociation of Caucus (NBPC). It brought together into a Colored Ministers ofCongregational and single group African American women and Presbyterian Churches. By the end of the men from the United Presbyterian Church and 1850s this organization had changed its the Presbyterian Church in the United States, name to Association of Colored Ministers of following reunion. Presbyterian and Congregational Churches and had twenty members-mainly Presbyterians. National Black Presbyterian The group was organized five years before the Civil War by Elymas Rogers, H. H. Garnet, and Caucus:Achievements, J.W C. Pennington at the Shiloh Presbyterian Opportunities, and Church of NewYork City. Challenges 1894 The Afro-American Presbyterian Council.This post-war renewal of the solidarity Curtis A.]ones of Black Presbyterians took place at the First African Church of Philadelphia. Matthew The National Black Anderson and Francis Grimke, both of whom Presbyterian Caucus had opposed union with the Southern Church (NBPC) has been in in the 1880s, were the primary founders. existence since 1988. The Council changed its name to the Afro­ Other organizational American Presbyterian Council of the North entities, such as Black and West in the 1930s. At the time Blacks in Presbyterians United the South were already caucusing in four and Concerned Black African American synods: Catawba, Atlantic, Presbyterians, predated Blue Ridge, and Canadian. NBPC.The need for Black Presbyterian organizations is deeply rooted in the struggle 1957 After 57 years of uninterrupted for justice and full inclusion within the existence, the Council voted to dissolve in Presbyterian Church and greater American premature anticipation that racial integration culture. would soon come as a result of the 1954 school Much has happened in the years since the desegregation decision of the u.S. Supreme organization's establishment. Many leaders Court, which ended "separate but equal" laws. from within its ranks have made significant contributions to the life of the Presbyterian 1963 Concerned Presbyterians. This caucus Church (U.S.A.). Such leaders include Edler G. was actually a reversal of the 1957 decision. Hawkins, great church statesman and former Bryant George and Edler G. Hawkins called Moderator of the General Assembly; Dr.James Black Presbyterians together, with white allies, Costen, dean ofJohnson C. Smith Seminary to help elect Hawkins as the first African and later president of the Interdenominational American to become Moderator of the General Theological Center; Mildred Brown, elder and Assembly of the United Presbyterian Church. outstanding churchwoman; the Rev.Dr.

On Black Presbyterian Organizations 17 Lawrence Bottoms, Moderator of the PCUS diverse and dynamic nature of our Church; and Lenten Gunn, pastor and denomination as well. Some of the initiatives president of NBPC. planned and undertaken are listed below. But what about today? Given the many We continue to be engaged with the Office notable advances within our denomination, of Black Congregational Enhancement under the evidence of Blacks in leadership positions the leadership of the Rev. Dr. Rita Dixon, who at national and middle-governing body levels, is helping Black pastors to shape a vision and and several vibrant Black Presbyterian foster a concern for evangelism and church congregations, one might question:Why is growth. Our work with pastors and a Black caucus needed? Indeed, even many congregational leaders focuses on Blacks have questioned the necessity. transformation rather than maintenance. The key to understanding the raison Empowerment and transformation are the d'etre of the NBPC is revealed in answering keys. It is possible to transform a maintenance­ the question: "Where would the PCCUSA) oriented parish into one of empowerment. be without NBPC?" We must not be mired in a service-oriented Under the old United Presbyterian mentality. Instead we must ensure that the structure, many African Americans served as product of our witness includes the power heads of national ministry units.The means to affect change.We must claim the power of positioning, nurturing, and directing African to address systemic evil and injustice at Americans toward leadership roles was the every level within our local, national, and relationship building and purposeful global communities. development of opportunities initiated by those African Americans serving at the national Global Mission level. They were able to affect change and During my tenure as NBPC President make it happen. Much of the "power" (Le., the (1997-2003), we had a great desire to support ability to impact denominational direction, and grow the presence ofAfrican Americans decision-making capability, and participation in in global mission. We therefore entered into the core denominational leadership teams) a covenant relationship with the Worldwide that went along with these positions was lost Ministries Division (WMD) under the through reunion as well as through leadership of the Rev.Dr. Marian McClure. restructuring and downsizing of national staff. This relationship has already yielded much. Consequently, we witnessed African American Our desire has long been to have an authentic Presbyterians slowly losing the ability to relationship with Africa, not merely brief create opportunities for leadership and power cultural experiences.We are seeking to express within the denomination. However, we cannot a prophetic witness that speaks truth to simply lament and mourn the reality of these power, even if confronting corrupt African changes.We have to move forward and leadership.We do not want to project an participate in the creation of future avenues idealized image ofAfrica; rather we feel it is for transformation. our duty to commit ourselves to that continent Since becoming Executive Director of from which our bloodline originates and that NBPC and in consultation with the NBPC which is the birthplace of the human species. board and membership, we have targeted We have previously been afforded an several areas. These are initiatives that affect opportunity in Kenya for relationship building not only NBPC members, but also the through a pilot project with WMD involving congregations to which our members belong, ten African American Presbyterian young the communities in which they live, and the adults and ten Kenyan Presbyterian young

18 Periscope 4 adults.They shared ministry experiences in leadership development, congregational Bible study, outreach, and personal relations. transformation, varied worship experiences, We influenced potential African American and fellowship. This convention benefits our seminary candidates with a global ministry churches, our communities, and, consequently, experience that left an imprint on their lives. the Presbyterian Church (U.S.A.). In the spring of 2003 two of our members, We have placed a major emphasis on our the Rev.Otis Smith and Elder Libby Brown, youth over the past several years.A young traveled to Malawi on behalf ofWMD's adult component has also risen within our International Health Office and NBPC.They ranks. The future vitality of NBPC and of the visited with several presbyteries and projects PC(USA) lies with these groups.We must in an effort to learn more about what provide the tools necessary for their Malawians are doing to care for their citizens development as clergy and laypersons, as who suffer from HIV/AIDS, particularly home­ congregational and denominational leaders, based care initiatives. NBPC has adopted as a equipping them to be theologically sound and major program emphasis the o. 7% Initiative empowered for change and growth.At the to Eradicate Diseases ofPoverty in Africa. 2003 National Convention, the Circle of Elders We have committed 0.7% of our budget to was established as a recognized component of this initiative, and we have encouraged our NBPC,affording us even greater access to and chapters and churches to assemble home­ benefit of the wisdom of those who have based care kits for the benefit of HIV/AIDS forged the way thus far for African American sufferers in Malawi. participation in the life of the Presbyterian Church (U.S.A.). Relations with Middle Governing Bodies We work closely with the Office ofAfrican Recognizing the importance for African American Leadership Development through American congregations and leaders to be the Rev. Stephany Graham. One example of fully engaged with middle governing bodies, this partnership is the establishment of the we are encouraging and building opportunities Christian Educators Urban Institute, a project for proactive effective participation. Plans are designed to identify and train African American presently under way to produce a resource Christian Educators. This project has also to assist chapter presidents and chapters to birthed the African Heritage Presbyterian be more effective in working with presbyteries. Association of Musicians (AHPAM). We have This resource will include strategic planning collaborated with this office in producing a and budgeting. It is our hope that chapters video titled, The Changing Face ofthe African will begin to do long-term planning rather American Church: Ministry to Young Adults. than immediate crisis maintenance. The establishment of this office fulfilled a dream of many who had long recognized Annual Convention the need for a staff person who would be NBPC annual conventions offer an responsible for resource development.We unparalleled opportunity for African American are thankful for the vision and hard work of Presbyterians. It is the largest annual gathering people like Mildred Brown, Rita Dixon, and Jim ofAfrican American Presbyterians.The 2002 Reese, Gayraud Wilmore, and many,many others. and 2003 events had the largest number of attendees ever (approximately seven hundred Self-Reliance each year). The national convention provides TIle National Black Presbyterian Caucus attendees a venue for spiritual formation, idea strives for self-reliance. Traditionally, funding sharing, visioning, theological inquiry, strategic for our expenses has come from annual planning, learning techniques for evangelism, membership fees as well as from the national

On Black Presbyterian Organizations 19 budget of the Racial Ethnic Ministries program Darius L. Swann, and Vera Swann. When I travel area. However, if we are truly to be leaders to oppressed countries, the questions often within the denomination and shape the raised are, "Where is the voice of the African direction of the church, and if we desire American community today?" and "Do you care unfettered freedom relative to shaping about our struggle?" congregational transformation, then we must first support ourselves and our mission.This Spirituality and Church Growth responsibility is incumbent upon everyAfrican NBPC provides leadership in the development American Presbyterian. and implementation of the paper titled The recent election of the Rev.Dr.Jerry "Racial/Ethnic and New Immigrant Evangelism Cannon as president of NBPC has signaled and Church Growth Strategy" that was a new emphasis on youth and young adult adopted by the 1998 General Assembly. ministry. Dr. Cannon is committed to Over the past eight years the board, working strengthening our chapters and has challenged in partnership with the Office of Black the membership to grow by 400 percent by Congregational Enhancement, has generated the end of 2004. This is a bold, yet achievable a growing enthusiasm within the African initiative. Plans are presently under way to American constituency for church growth achieve this objective. and evangelism.Though the leaders are largely motivated by fear of church closings and the Geo-Political Front possible end of an era, the resurgence of The challenges before the caucus cover the full concern for the growth of their congregations gamut of the theological and geo-political is expectant with promise. At the center of perspective. Unresolved ecclesiastical issues the dialogue around growth is the often­ of the past and emerging social contradictions misunderstood conception of spirituality. related to race dot the contextual horizon of Spirituality in the West is usually reduced the inheritors of the John Glouster Philadelphia to a dimension of inward piety and well-being, experiment.The changing balance of power in a transcendent state of contextual detachment the world, increasing expressions of resentment where tranquility is an escape rather than directed at the West by two-thirds of the world, a revelation from God. Such expressions and the relative silence of Black Presbyterians of spirituality are usually apolitical, and on topics such as AIDS in Africa, debt relief, very private and personal,True, Christian Western political and economic aggression, spirituality is personal, but not private. uncritical support of Israel, and indefensible Spirituality is relational, with God and our alliances by the American government with neighbors.The old African proverb captures some of the most corrupt dictators in the this relational model: "I sought my God, and world have contributed to an atmosphere my God I could not see, I sought myself and of suspicion by many people of color in self eluded me, I sought my neighbor, and oppressed countries. During the 1960s and found all three" (Matt. 25:40). The best 1970s the church-and the Black church in example of spirituality is represented in the particular-led the world ill the outcry for life and witness ofJesus Christ, in which peace and justice. The public stature of righteous and just relationships are equally religious leaders and the subsequent credibility yoked. In the Greek New Testament the word derived from social protest fueled by faith for justice and righteousness is "dikaiosyne." became the defining marks of Christianity. There is no differentiation made between These characteristics of biblical faith and social righteousness and justice. Hence, to be a righteousness are embodied in the personalities righteous Christian implies that one must "do of Dr.ThelmaAdair,Dr. Gayraud S.Wilmore, Dr. justice, love kindness, and walk humbly with

20 Periscope 4 your God" (Mic. 6:8).Any attempt to bifurcate force, examining the issue of reparations, is a righteous inward state of being and external scheduled to present its report to the General social justice witness is merely an adulteration Assembly in 2004. It is our anticipation that the of the gospel.As James stated,"faith by itself, work of this task force can aid the church in if it has no works, is dead" Games 2:17). Dr. the process of reconciliation by addressing past Gayraud S.Wilmore addressed this matter in grievances.The third and final task force was his recent paper,"Pragmatic Spirituality." In created to address the sad saga of the 2000 defining pragmatic spirituality, one might presidential election in the United States. say that it is a spirituality that is controlled George Bush was declared president; however, by the Holy Spirit so as to effect an inward, many African Americans were disenfranchised contemplative regeneration, but also to effect in the electoral process. In several states, those an outward, concrete transformation of the convicted of felonies are not allowed to vote context in which the individual must live, even if they have served their sentences or paid work, and bear witness to Jesus Christ as Lord their fines.This practice disproportionately and Savior. Pragmatic spirituality was a defense affects African Americans. It is our hope that mechanism of the Black churches against the this task force will offer constructive spiritualization by certain White Christians suggestions to remedy this situation. of Christianity as being inward, personal, and otherworldly. Multicultural Movement The recent interest in multiculturalism Advocacy Committee on Racial by the Presbyterian Church (U.S.A.) is to Ethnic Concerns be applauded. For too long the Western Additional contributions of the Caucus Eurocentric model has distorted the reality are reflected in its work on the Advocacy of the diverse demographics of the United Committee 011 Racial Ethnic Concerns States. The u.S. is neither monocultural nor (ACREC). Through its representative to this monoracial, and the Church ofJesus Christ committee, NBPC introduced three important needs to reflect this Pentecost reality. Many recommendations that resulted in the creation African American churches regard themselves of a General Assembly task force on entities, as monocultural and monoracial, but in reality reparations, and elections. Concerned about the they are not. Every African American church diminishing presence of racial ethnic persons ill is multiracial.Whether by intentional upper management positions, NBPC and ACREC miscegenation or the forced mixings of have obtained General Assembly approval for bloodlines during slavery, the result has been the creation of a task force to address the a multiracial construct that we have come absence of racial ethnic persons in upper to recognize as the African American management positions in the various entities constituency.Therefore, if any group of people of the Presbyterian Church (Le., the Board has a legitimate right to participate in the of Pensions, the Presbyterian Poundation, the multicultural dialogue, it is African Americans. Presbyterian Publishing Corporation, and the NBPC and African American Presbyterians Presbyterian Investment and Loan Program). can ill afford to sit on the sidelines of the In all of those entities,African Americans are multicultural movement within the ecclesia or employed as support staff. However, in upper the nation.This movement speaks to the very management positions, they are under­ essence of the racial contradiction in America, represented.Witll respect to the budgets of the as well as the potential to reframe the GeneralAssembly entities, racial ethnic vendors dialogue of racial tolerance. and African American businesspeople are It is a sad reality that many African likewise under-represented.The second task immigrants come to this country and find it

On Black Presbyterian Organizations 21 easier to relate to and build partnerships with our commitment. Partnering with one another Caucasian congregations than with African toward the greater good is key. American congregations. African American While the above challenges are numerous, Presbyterians must look deep into their hearts they also represent great opportunity. Black and souls to discover why this situation exists. Presbyterians have the capacity, the witness, We must prayerfully seek solutions and and the love not only to transform our welcome immigrant partnerships. congregations, but also to transform the world. As I indicated in my report to the 2003 Whether we bury our talents in a hole or trust convention, I am convinced that we can make God to multiply our gifts is the issue before us. an even greater positive impact, not only We have a great legacy; we have an even greater within our denomination, but also within future.jesus called it eternity.The invitation is the communities in which we are located there for every Black Presbyterian- for every throughout the global community, especially Presbyterian-to let his or her light shine. It is Africa. We must be strategic in our thinking my sincere prayer that NBPC will be a light to and planning, prudent in our implementation the world and to all of God's people. and utilization of resources, and unwavering in

22 Periscope 4 General Assembly African American Offices and Ministry Resources

You have a history and a name. You have a mission and a ministry. You have a call and a calling. You have a mission and a ministry. You have a responsibility and an obligation. What is the wind behind your back? What force is driving you? What catalyst pushes you forward? God of history is on your side. Your presence authenticates mission. You challenge the church; you challenge unjust structures.

j Repressive structures. Strictures and weak bonds. At times, you become the loyal opposition. You bear witness to the God of justice. You are a visible witness to a God of love, justice, and mercy. You are "New Wine" people. Excerpt from Breakthroughs and Challenges, pp. 7-9

23 24 Periscope 4 The Black Congregational in the South.The first African American congregations in the West began somewhat Enhancement Office later. In general, most of the congregations and governing bodies were marginalized from the L. Rita Dixon mainstream life of the denomination until the In the Beginning: A Brief late 1950s or early 1960s. History of African American Many of these congregations survived and Presbyterian Congregations some flourished until the mid-1960s or early 1970s. As a result of the many forms of protest The African American against segregation and racism during the constituency has a long 1960s civil rights activities, public institutions history in the Presbyterian dropped their segregated policies and African Church (U.S.A.) and a great Americans were allowed to participate in heritage of discipleship American life more fully. Great changes took and witness in every area place in the society as a whole. Decline in of the denomination's church membership began in mainline mission.African Americans denominations. During the early 1980s, leaders have been members of from the former southern and northern Presbyterian churches since the nlid-1700s. streams of the PCCUSA) began working The first members were slaves of Presbyterian through the process of reunion from the split families who worshiped on the segregated balconies of their owners' churches. The first that occurred before the Civil War because African American congregation-named First of disagreement over the emancipation of the slaves. African American leaders became African Presbyterian-was developed in 1807 in Philadelphia Presbytery to provide ministry to alarmed at the declining number ofAfrican African Americans who were newly freed from American members in both streams of the slavery. John Gloucester, a former slave of a denomination. This was also true for leaders Presbyterian minister who had instructed him of other historic racial ethnic groups. Racial in the Presbyterian faith and doctrine, was the ethnic leaders worked together to address organizing pastor. Other congregations followed this decline through the new denomination's First African during the latter part of the design for mission. nineteenth through the twentieth century. The 1986 Structural Design for Mission African Americans initiated most of them. A of the Presbyterian Church (U.S.A.) included discussion of some of these congregations a Racial Ethnic Ministry Unit composed can be found in Periscope issues 1 and 2. of two program areas: Racial Justice and All-Black governing bodies were established Congregational Enhancement. Racial justice while manyAfrican American congregations in had been a prominent part of the ministry the South, in both the northern and southern of both the southern and northern streams streams, were being developed. Some of of the PC(USA) since the nlid-1960s and had them were organized as early as 1868 with made a major impact on every facet of the congregations that began as early as 1860. denomination's mission.The struggle for All-Black Governing Bodies: The History and racial justice was directly responsible for Contributions ofAll-Black Governing Bodies the emerging visibility of other racial ethnic in the Predecessor Denominations of the groups within the PC(USA).The Racial Ethnic Presbyterian Church (US.A.), a book Congregational Enhancement Offices, the new published by the Office of the General kids on the block, represented a new focus 011 Assembly in 1993, provides an account of this racial ethnic congregations. Five offices were history ofAfrican American church growth created to serve the African American,Asian,

General Assembly African American Offices and Ministry Resources 25 Korean, Hispanic, and Native American That edition was published just before the constituencies. Only the Korean constituency great celebration of the reunion of the two was growing in the denomination at that time. former streams of the PCCUSA), and it provided The other four constituencies, similar to the a foundation for developing the mission of the denomination as a whole, were declining in Office of Black Congregational Enhancement. numbers and mission; thus, the mission of the One of the major theses of the Wilmore congregational enhancement offices was book is that middle-class Black Christians to strengthen racial ethnic congregations in mainline denominations such as in the areas of redevelopment, new church Presbyterian Church (U.S.A.), Lutheran, and development, leadership development, Evangelical Lutheran Church in America suffer evangelism, and culturally relevant resources from identity crises.These denominations are for ministry. Each of these constituencies expressive of white control, power, culture, faced different opportunities and challenges values, and religious style. Black people in in strengthening their witness within the such denominations are marginalized. In the PC(USA).Staff for most of these offices past Blacks suffered the same racism and was hired in 1988 when the newly united segregation in the church that permeated the denomination moved to the national larger society. Because of their involvement headquarters to Louisville, Kentucky, from with the white power structure of the Atlanta, Georgia, and NewYork City. denomination, Black Presbyterians assimilated into the styles of preaching, music, liturgy, A New Beginning: The Office of Black praying, and congregational life of whites Congregational Enhancement rather than those of the Black community. The first challenge for the Office of Black They are confused in their identities, which Congregational Enhancement was to are neither Black nor white but somewhere understand the reasons for the decline in between. Many Black Christians in white African American membership and to provide denominations are happily unaware of this leadership to the connectional church system confusion and have either consciously or in reversing the decline. Reasons for the unconsciously bought into white middle-class decline in membership, in general, are complex Christianity. In their identity and religious life, and are even more so for Black Christians in they are alienated from the mainstream of the predominantly white denominations. Black community. In 1998 a revised edition of the Rev. In contrast,Wilmore says, Christians- in Dr. Gayraud S.Wilnlore's book, Black and independent Black denominations, such as Presbyterian.The Heritage and the Hope the Black Baptists, Methodists, Pentecostals, (Witherspoon Press), was published.Wilmore, and others have an historical Black the esteemed Black Presbyterian theologian consciousness in their religious lives that is and church historian, was the Martin Luther not entangled with white power, control, or King,]r. Memorial Professor and Director religious lifestyle. They did not inherit their of Black Church Studies Program at buildings from white churches and do not Colgate Rochester Divinity School. He was depend on white mission dollars for survival. commissioned to write the first edition by They have a long, historical memory of their Black Presbyterians United (the national denominational leaders, conventions, and caucus in the northern stream of the other events in which no white people were denomination) to celebrate 175 years of Black involved. They are immersed in the culture Presbyterianism in the United States and to of the Black community and are continually help Black Presbyterians become aware of making adjustments to change without losing their great heritage in the Presbyterian Church. continuity with the past. Their worship and

26 Periscope 4 congregational styles are reflective of and This largely Black island provided a fitting attractive to most of the people in the African context in which to reflect on the status of American community. One of these Black the Black Presbyterian witness.The leadership denominations can start a new church that led the group through a design that immersed will thrive in the same community where participants in Black Presbyterian history of another Black church in a predominantly evangelism and church development and an white denomination has just closed. examination of strategies employed by these Black and Presbyterian identifies five growing congregations that were effective in resources from historic Black Christianity that their communities. From this consultation on Black Presbyterians need to claim as a basis for the vitality, health, ministry, and membership ministry in the Black community. They are: in African American congregations, the operative words for the future became "Black • personal and group freedom from white heritage, empowerment, and growth." Five control through Jesus Christ as Liberator directions emerged for the ministry of the • the image ofAfrica as the land of origin BCE Office: 1. the development of an African for African Americans American Advisory Committee to offer • the will of God for social justice suggestions for ministry development, • creative style and artistry in styles of 2. the continuation of Black heritage education preaching, praying, music, testimonies, and to address the identity crisis explored by general behavior Wilmore, 3. advocacy for Black staff functions • the unity of secular and sacred in religious at all levels of the church, 4.Africentric and everyday life evangelism and church growth training for Wilmore envisions a new style of Black leaders ofAfrican American congregations, and Presbyterianism in which the leadership s. the development ofAfricentric resources to models an intentional Black consciousness support ministry. Some of the ministries that that reflects these values of the Black have been initiated in each area over the past Christian tradition and full participation in the fifteen years will be described very briefly. Presbyterian connectional system in faithfulness They are implemented in collaboration with to Presbyterian polity.This vision includes other agencies of the General Assembly, middle congregational lifestyles that embody these governing bodies.johnson C. Smith University, values in worship, Christian education, ecumenical partners, and the National Black evangelism, and community outreach ministries. Presbyterian Caucus. The Wilmore analysis is the foundation on which the Black Congregational Enhancement The African American (BCE) office began to build its ministry in Advisory Committee 1988. It worked in close partnership with the The African American Advisory Committee Office of Racial and Cultural Diversity (RACD) (AAAC) was appointed by the Racial Ethnic in the Evangelism and Church Development Ministry Unit and the Evangelism and Church Ministry Unit, Development Unit to assist the Black In January 1990 the BCE Office and the Congregational Enhancement and the Racial RACD held a consultation involving pastors and Cultural Diversity offices to implement from twelve African American congregations effective programs of redevelopment, new that were growing in numbers or that had church development, evangelism, community shown some signs of being ready for growth outreach, resource development, and other and Black staff members from middle related ministries to strengthen the Black governing bodies.The consultation was held Presbyterian witness. The committee held its in a Black-owned villa in Jamaica,West Indies. first meeting in December 1990 and produced

GeneralAssemblyAfrican American Offices and Ministry Resources 27 a vision paper, "The Balm in Gilead Report: • Leaders' lack of knowledge about the Black A Mission Challenge to Enhance African Presbyterian legacy or Black history in general American Congregational Life and Leadership • Negative attitudes about Black or African Empowerment within Our Denomination." American identity, Black religious heritage, The committee's initial sense of mission is Africa, or African heritage captured in the following: • Alienation of African American congregations Statement ofProblem from both the Black community and the The status of the African American witness denomination, and low self-esteem of leaders to the love and liberation ofJesus Christ from in both contexts within Presbyterianism today is far from • Leaders' failure to assign priorities to reaching its potential to address critical issues spiritual growth, evangelism, or outreach within the Black community at large. A range ministries ofsociopolitical, criminaljustice, health, • A feeling of disrespect from the educational, and economic concerns, as well denomination and the Black community as spiritual challenges continue to adversely • The lack of a sense of historical place in affectAfrican American communities the new racial ethnic leadership mix of throughout our nation. What does the the PC(USA) spiritual heritage ofBlack Presbyterians and, • Low-energy worship experiences that do more important, the Black Presbyterian not inspire or meet the needs of worshipers congregational witness today have to say to • Declines in worship participation, church­ these concerns? "Is there a balm in Gilead?" related activities, membership, and pastoral leadership The committee envisioned an empowered In these consultations the committee Black Presbyterian witness within the PC(USA), held separate meetings with representatives built on the Black Presbyterian heritage of from the presbytery's church development fighting for racial justice, reconciliation, and committees and staff to share their vision and love for all people. Between 1991 and 1994 five to advocate for African American new church consultations were held within presbyteries to development projects and the redevelopment share the committee's vision for empowered of existing churches.The presbytery leaders congregations. They involved presbytery stated that they did not have the knowledge leaders, pastors, and lay leaders ofAfrican or will to empower African American American congregations. congregations.There was very little interest The consultations allowed the pastors and in the committee's vision. lay leaders to voice their many concerns. Some In 1994 the committee issued a controversial of the themes that emerged were as follows: paper titled, "IsThis NewWine?" It called Black • Conflict between pastors and lay leaders Presbyterians to a stronger and healthier Black over the mission of the church identity rooted in respect for African and • Leaders holding a legalistic mind-set about African American heritage and to a loving Presbyterian polity and ways of doing things family relationship with the hurting, poor, and • A belief that European styles and traditions marginalized people in Black communities. are superior to those of other cultures Further, the paper stated that if Black • Leaders placing a high value on an African Presbyterian leaders thought that Presbyterian American middle-class identity with no polity prevented them from making this interest in establishing a relationship with commitment they should withdraw from the the poor and marginalized people in the PC(USA) and form their own denomination.The church's community paper generated a lot of discussion within the

28 Periscope 4 denomination, particularly between the older countries, their differences and similarities, and younger generations of Black Presbyterians. their past and present economic and cultural The African AmericanAdvisory Committee realities, as well as the struggles they have in continues to playa major leadership role in the common with African Americans. They helped implementation of church growth strategies to correct the romantic views some leaders and has become a source of leadership for had about Africa. In 2001 the BCE office, the National Black Presbyterian Caucus. Both in partnership with the National Black the current and former president, who have Presbyterian Caucus and the Worldwide provided leadership for the caucus for the Ministries Division, engaged some African past eight years, were leaders of the AAAC. American leaders in a study of Black heritage in Brazil.This was an eye-opening experience Black Heritage Education on the export ofAfrican slaves to other The BCE office developed several approaches countries and the development ofAfrican to educate leaders on Black heritage. One culture somewhere other than in North was to write position papers and articles America. Currently, a few congregations are on the history, heritage, and gifts of Black sponsoring heritage educational expeditions Presbyterians. Several papers were written in Africa and elsewhere. One major outcome between 1990 and 1996 to help leadership of these educational pilgrimages is the current groups become more aware ofAfrican NBPC strategy to work with Worldwide American Presbyterian heritage.They were Ministries Division on AIDS in Africa Project. used in the office's consultations on the The BCE office and NBPC are working to directions for evangelism and church promote relationships between African development ministries for African American American leaders and congregations and congregations.The BCE office continues to the new African immigrant leaders and write articles for publication on the culture, congregations with the hope that they gifts, and contributions of Black Presbyterians. will develop joint strategies to address They appear in The Torch, National Black common issues. Presbyterian Caucus News, and office A third approach was to develop a Black publications, 011 the web site, and in other Presbyterian Heritage Colloquium in sources as opportunities arise. An African partnership with johnson C. Smith Theological American heritage emphasis is included in Seminary. Three colloquiums were held all leader-training events. involving leaders from African American Another approach was to provide congregations, The leaders were identified opportunities for leaders to have an from each synod by Black staff, NBPC leaders, educational experience in Africa. The BCE and the African American Advisory Committee. office held a leadership experience for the The goal was to help African American leaders AAAC in Ghana,West Africa, in 1995.They become more aware of Presbyterian heritage, lived in the homes of Ghanaians for several gifts, and contributions. Many of the leaders days. This immersion in African heritage and have come into the PCCUSA) from other current realities strengthened the leaders' denominations or through predominantly understanding of an African identity. It was white seminaries.They have had little contact the first of many otherAfrican experiences with Black Presbyterian leaders and are not for leaders, most of thenl undertaken in aware of this heritage. Some persons who had partnership with the Religious Heritage of been born into families with generations of the African World at the Interdenominational background knew only their experience of Theological Center. These experiences this heritage but not the larger story.The BCE provided a great understanding ofAfrican office and Johnson C. Smith provided the

GeneralAssembly African American Offices and Ministry Resources 29 colloquiums, the first on evangelism in 1991, Presbyterian Perspective. In 1998 an African the second on leadership in 1993, and the American staff person was hired for the third on spiritual growth in 1996. A fourth position of African American Leadership colloquium on Black Presbyterian schools and Resource Development in the Christian and colleges founded by the Presbyterian Education program area of Congregational Church (U.S.A.) to meet the needs ofAfrican Ministries Division. The Evangelism and Church Americans freed from slavery was sponsored Development program area hired an African by the Reunion of Reunions Committee in American presbytery staff person in a part-time 1998. The BCE Office was a partner in position as a consultant on congregational planning the colloquium. transformation (redevelopment) ministries in The BCE office makes available several 2000. In 2003 an African American was hired as resources on the Black Presbyterian heritage. a consultant in the position of Racial Ethnic In addition to the resources already Recruitment and Referrals and Matching in the mentioned, the following publications have Churchwide Personnel Services program area. been promoted by the office: Periscope 1, 2, and 3; Lest We Forget: Black Presbyterians Evangelism and Church in Ministry (providing biographical sketches Growth Ministries ofAfrican American Presbyterians between The direction for the BCE office was firmly 1800 and 1950); Edler Hawkins: RacialJustice set on church growth by 1995, and the office and the Church (a 1987 edition of Church & played a major role in the development of the Society); Stories about Ethiopia (reflections Racial Ethnic/New Immigrant Evangelism and by participants in the 1997 Study Travel Church Development Strategy Paper that was Institute of the AllAfrican Conference of adopted by the 208th and 210th General Churches' Seventh General Assembly); and Assemblies in 1996 and 1998, respectively. African Roots: Towards an Afrocentric Church growth meant growth in spirituality, Christian Witness (published in 1994, ministry, and membership.The initial strategy of a collection of articles by various scholars the BCEoffice in addressing church growth was on African heritage). to focus on spiritual renewal and evangelism training for pastors of existing congregations Black Staff Functions who wanted to grow and to use their success One of the directions for the BCE office with growth to motivate and help other and the AAAC was to create a position congregations to grow. The major challenge on Black Christian education in the in church growth was that neitherAfrican denomination.The vision for this position was American leaders nor presbytery leaders the empowerment of the Christian education believed thatAfrican American congregations ministry in African American congregations, could grow. In general there was a great sel1se especially as it relates to passing on Black of both apathy and denial about church growth heritage through Christian education. An in the entire denomination. The BCEoffice equally important focus was to infuse the increased its emphasis on lay leadership training denomination's curriculum resources with for church growth ministry in 1999. Between Black culture and contributions. In 1996 1996 and 2003 the office and its partners the General Assembly appointed a task force provided at least one national Africentric to research the need for a Black Christian training event annually and supported many educator staffed by the BCE office. Gayraud evangelism, redevelopment, and new church Wilmore wrote the foundation paper for the development training events offered by task force, The Nature and Task ofChristian presbyteries, synods, GeneralAssembly agencies, Education from an African American and NBPC regions and chapters.There is a

30 Periscope 4 heightened excitement about spirituality and transitional scenarios, a small group of African ministry among congregational leaders. The American members inherited the building, number of growing congregations is increasing. name, image, worship style, and attitude toward In 1990 fewer than ten African American the community, The churches typically did congregations were growing, about three not attract people from the community of which had approximately five hundred experiencing change. Members struggled with members. Today approximately fifty maintaining huge buildings, called "white congregations show signs of numerical growth. elephants," with no money left for mission. Most of them have experienced small increases In 1998 New Life's predecessor, Bethany in members, and three have memberships Presbyterian, had all the characteristics of this around one thousand. More important than scenario. Black leaders and staff worked with the numerical growth is the larger number the presbytery and the fledgling group of Black of congregations that report the growth of members of Bethany to change its name and discipleship of leaders and the increase in develop an African American worship style congregational mission. A small number of and ministry focus. It became New Life stable African American congregations have Presbyterian, and it grew in membership very continued to maintain their own and provide rapidly. New Life became the hope ofAfrican leadership to the denomination. American leaders for an empowered The BCE office is now engaged in a Presbyterian congregation. Since 1988 there partnership with NBPC to strengthen existing have been about ftfteen African American NCD chapters and develop new ones. The vision projects funded by the MDRC. Of these, twelve is to have an effective chapter of NBPC to have survived, and half of them have grown in coordinate and advocate for strengthening ministry and membership. African American congregations in ministry Presbyteries are responsible for starting in every presbytery. It is developing a new new churches.The BCE office has collaborated leadership role in each chapter through with presbytery leaders in the development of Church Growth Advocates, which serves as most of the NCD projects. The office provided a resource and is the communtcation and an Africentric leader development training advocacy link between congregational leaders, experience for pastors and potential pastors of the NBPC chapter leadership, and the BCE NCD ministry in 1997. The program prepared office. The goal is to help every congregation two new pastors who are now in NCD develop a vision and a plan for growth in ministries. The office worked in partnership its context. with the Urban Ministry office and the Evangelism office to sponsor a consultation New Church Development and Bible with African American NCD ministries serving Study Fellowships low-income urban communities. The six In 1988 New Life Presbyterian Church in participating congregations shared powerful College Park, Georgia, became the first African stories about the impact of their ministries on American new church development (NCD) their communities. project funded by the GeneralAssembly's The BCE office has provided small grants Mission Development Resources Committee to a few congregations and their presbyteries (MDRC) in twenty years. Since the 1950s that were interested in developing Bible most newAfrican American churches were study fellowships as outreach initiatives in the result of white flight that occurred when new communities. About half of them have African Americans joined white congregations. survived.Two are now NCDs, and one is a These churches became known as "transitional worshiping satellite ministry of a growing churches" in changing neighborhoods, In most congregation. The NCDs that did not survive

General Assembly African American Offices and Ministry Resources 31 lacked adequate pastoral and lay leadership, through service on committees and task appropriate meeting space in the community, forces and providing leadership in all areas and/or leaders who were equipped to develop of the denomination's ministry. Many of the ministry in a community context outside of current African American staff members the church. became visible in the larger church through the BCE office. In addition, the African American Resource office makes visible the culture, gifts, Development and contributions ofAfrican American The BCE office continually identifies relevant Presbyterians through regular articles African American resources for ministry and for The Racial Ethnic Torch and other shares them in training events. It has produced printed resources. several resources providing models of ministry • Revitalizing NBPC through the African for church growth in the African American American Advisory Committee and helping community, Three resources-Black to focus its mission on church growth. Congregational Focus I, II, and III-have • Developing a new core group ofAfrican provided models of relevant ministries for American leaders with passion, vision, and church growth in congregations. The latest experience in Africentric church growth. resource, Living the Vision:Health, Vitality, and community ministries.They are and Growth in African American providing leadership across the church. Congregations, was published in 2001. • Providing consultations and training The office also identifies and promotes other events on Africentric church growth and African American resources for ministry. community ministries for pastors and lay Two such resources are by African American leaders who were ready to grow. The Presbyterian leaders: Evangelism Is ... by climate in growing churches includes Clinton Marsh (presbyterian Publishing worship experiences and ministries that Corporation, 1998) and African American reflect a flavor of the Black religious Christian Worship by Melva Costen (Abingdon experience. This is essential for evangelism Press, 1993).As congregations continue strategies in the Black community. to grow, there will be a greater need for • Increasing the number of growing African Africentric resources to support leaders American congregations and African in their ministries. American members. The office has had an impact on only a small number of African Accomplishments, Obstacles, and American congregations because the major Future Directions emphasis has been on growth in spirituality, The Office of Black Congregational ministry, and membership. Although only a Enhancement has demonstrated success in small number of congregations were ready the following ways: for this challenge, the good news is that this • Providing primary leadership with the number is increasing. other congregational enhancement offices • Providing leadership development strategies for creating the impetus for church growth in Africa and Brazil.These experiences had within the PC(USA). a great impact on grounding leaders in a • Contributing to the growth of racial sense of Black identity and concern about ethnic membership from 4.7 percent in Africa, and have influenced the larger 1996 to approximately 9 percent by the church. Some of these leaders have designed end of 2002. African experiences for their congregations. • Enabling African American Presbyterians to NBPC has developed a partnership with participate in the mission of the PC(USA) the Worldwide Ministries Division, and it

32 Periscope 4 supports the division's efforts to recruit ofAfrican American congregations.This is a African American missionaries and its AIDS challenge because most presbyteries do not ministries with African leaders. have staff positions with responsibility for • Working in partnership with NBPC to African American church growth, and finding develop relationship and a common the right person with whom to work to mission between African American and develop a partnership can be difficult. African new immigrant leaders. • While there has been some growth, most • Promoting knowledge and pride about African American congregations are isolated African heritage and Black identity. The from both the presbytery and the Black office has increased leaders' awareness community and have no hope of growing. of the richness of the Black Presbyterian A major challenge for church growth is the heritage and church development. This is isolation or alienation of congregational reflected by the increased use ofAfrican leaders in small churches from nurturing clothes, cultural symbols, and intentional leadership that helps them to believe that strategies to lift up Black Presbyterian they can change. leaders in conferences and training events. • There is insufficient funding for staff • Providing leadership to the denomination in positions in the Racial Ethnic program African American new church development area to work in developing resources for and redevelopment ministries.While the ministry and public relations. number of NCD ministries is small, they are • Advocating for and supporting African increasingly successful in becoming healthy, American leaders in church growth vital, and self-supporting communities requires a great deal of hands-on ministry of faith. Congregational transformational in the field with leaders, time out of the (redevelopment) ministries are more office, and adequate staff support in the effective. office.There is a continuing challenge • Establishing a good working relationship to meet the institutional deadlines and with Johnson C. SmithTheological standards on an increasing amount of Seminary, the NBPC, ecumenical partners, paperwork and to provide a ministry presbyteries and synods, and General of presence for church growth. Assembly entities. Future Directions Obstacles and Challenges In 2000 the BCE office and NBPC began • Professional leadership for African American to work on strategies to train leaders in congregations is in a state of crisis. More local chapters to take on the mission of than one-third ofAfrican American coordinating support and advocacy for congregations do not have installed pastors. African American church growth within their This presents a challenge for every aspect presbyteries. The goal is to develop NBPC of church growth. leaders who can take more responsibility • Financial support is needed for upgrading for African American church growth. This buildings to make them more attractive leadership task requires understanding the for evangelism in the community. The major dynamics ofAfricentric growth, where to find source of funds for capital improvement at resources within the connectional system, and the GeneralAssembly is the Presbyterian how to develop an effective partnership with Investment and Loan Program.This presents all sectors of the connectional Presbyterian a problem for struggling small congregations. system for supporting African American • The office must develop partnerships with ministry, with a special focus on relationships more presbyteries to strengthen the ministry with presbyteries.All of this is necessary to

GeneralAssembly African American Offices and Ministry Resources 33 continue to expand the base of congregations and secure an African American Christian growing in spirituality, ministry, and education staff person at the denominational membership.The office must work to develop level (the position is seen as an integral key a more effective strategy for communicating to strengthening all Christian education goals and program activities with all sectors programs).This resource person would of the church and continue to strengthen the specifically address African American relationship and mission between African educational concerns, including the American and African immigrant leaders. development of networks and highlighting of success stories. The staff person would The Office ofAfrican facilitate development of curricula that reflect the African American experience."The task American Leader force report also recommended the following: Development 1. Request that Congregational Ministries Division include in all its leadership Stephany D. Graham programs and in the development of Christian education resources the African The Office ofAfrican and African American presence in the American Leader Presbyterian Church (U.S.A.). Development in the 2. Urge the Congregational Ministries Division Christian Education to increase the Black presence in the Leader Development Presbyterian Church (U.S.A.)' s resource program area of the materials. This would include, but would Congregational Ministries not be limited to, pictures, posters, and Division celebrated its stories that reflect the Black experience; five-year anniversary in utilization of work by African American 2003. In 1998, the office was established to authors and illustrators; and positive provide leadership for congregations where portrayals ofAfrican American families African Americans are the majority or a sizable and children. minority. The primary objective of the office is 3. Advocate that African American theologians to infuse African American Christian education and professional educators identified by the expressions in denominational resources and National Black Presbyterian Caucus and the leadership programs.The office was formed in Black Advisory Committee be included response to Commissioners' Resolution 95-30, during periodic consultations with the which was approved at the 207th General Congregational Ministries Division. Assembly in 1995. 4. Advise the Congregational Ministries A task force was appointed, and a final Division as it develops curriculum and report was presented during the 209th General other educational resources and appoint Assembly in 1997. The results of their research a consulting committee and the National were published in a booklet titled, "The Nature Black Presbyterian Caucus to monitor, and Task of Christian Education from an African advocate, and seek inclusion of the African American Presbyterian Perspective;' by Dr. American experience. Gayraud S.Wilmore. The report recommended 5. Encourage synods and presbyteries to that the General Assembly publish and identify the persons and the funding circulate Wilmore's booklet and urged "the necessary to enable participation in Congregational Ministries Division to identify seminars that increase knowledge and

34 Periscope 4 awareness ofAfrican American church information, resources, and support for education, needs, and resources. persons involved in the music ministries 6. Direct the Congregational Ministries of Black Presbyterian congregations.AHPAM Division to highlight African American is a national chapter of the Presbyterian education in the Year of Higher Education. Association of Musicians (PAM). The Rev. Stephany D. Graham was called to staff the position of associate for African The African Heritage Biblical American Leadership Training and Resource Studies Network Development in March 1998.The title of the The African Heritage Biblical Studies Network position was changed to Associate for African has been designed to assist congregations American Leader Development in 2001. interested in studying the Bible from an African­ During the past five years, the following centered perspective.The Office of African networks have been formed to address the American Leader Development provides grants special interests and needs of young adults, for leadership, lay and professional training music and worship leaders, and educators. retreats, and resources to help congregations design courses for persons of all ages. The National African Heritage Young Adult Caucus The Christian Education Urban Institute The National African Heritage Young Adult The Christian Education Urban Institute strives Caucus (NAHYAC) exists to provide a network to provide networking opportunities and for persons ofAfrican heritage who are training for volunteer and professional between the ages of 18 and 40. The mission of educators in the Presbyterian Church (U.S.A.). NAHYAC is to encourage the participation and The institute was developed in 1998 in an the personal and spiritual development of effort to provide specialized training for young adults in the Presbyterian Church; to African American educators in urban areas. enlighten African descendents of their rich cultural and Presbyterian heritage; to promote Internship Program harmony between generations; to provide In 2003, a partnership was formed with the a support base of resources and information Louisville PresbyterianTheological Seminary for young adult leader development; and to to provide training for an African American advocate for social justice.The young adult student who has completed her or his first year caucus has become very active in recruiting of studies. During the summer, students have new young adult leaders into leadership roles the opportunity to learn leader development within the denomination. skills,attend national conferences, and work within a local African American congregation. The African Heritage Presbyterian Partnerships will be formed with additional Association of Musicians seminaries in the future. The African Heritage Presbyterian Association The Office ofAfrican American Leader of Musicians (AHPAM) is committed to work Development assists presbyteries and toward the enhancement, revitalization, and congregations with: preservation of Christ-centered worship • Lay leader development within our congregations in the Presbyterian • Christian education models Church (U.S.A.). Because music is integral to • Celebrations of history and heritage the expression of faith and life for persons • Annual conferences and training events ofAfrican descent, AHPAM is committed • Workshops and retreats to providing culturally relevant training, • African American resource development

GeneralAssembly African American Offices and Ministry Resources 35 African American struggle in the Presbyterian Church, as well as other mainline denominations, to convince Resources publishers that resources reflecting the Black presence and the Black theological Arlene Gordon perspective are bona fide and pivotal to It seems like only the African American faith experience. yesterday that Black The National Ministries Division has an Americans attended ongoing responsibility to Black Congregational predominantly Black Enhancement. James Reese, Ms.Mildred Brown, schools where all of the and Rita Dixon were involved for many years in textbooks were written producing and promotingAfrican American by white authors. There resources in the denomination. At the 1995 was little, if any, exposure meeting of the General Assembly, an overture to resources written by was passed to direct the Christian Education Black authors. Any program area of the Congregational Ministries mention of Black people was made in a Division to create a position with the negative manner through demeaning cartoons, responsibility of developing African American Uncle Tom characters, and other negative Christian education resources and leadership. portrayals. There was little or no opportunity The overture resulted in the establishment for Black people to share their skills in of a position for African American Leadership literature through publications. As time passed, and Resource Development in the Christian the institution of slavery ended. Many Blacks Education program area in the Congregational who had been taught to read by their owners Ministries Division. The position was filled proceeded to become educated. Many taught by the Rev.Stephany Graham. Prior to the others to read and write. Over the years, Black Rev.Graham's appointment, the Curriculum people who were once forbidden to speak Publishing Program Area published two books: their minds or to read or write were able to Black and Presbyterian: The Heritage and freely express themselves through written Hope, a 1998 revision of Gayraud S.Wilmore's literature. Though African Americans have long 1983 book, and Dissent and Empowerment: been in an informational vacuum, it is now Essays in Honor of Gayraud Wilmore, edited a reality that those once forbidden even by Eugene Turner. The Presbyterian Publishing to be to seen with a book are now authors Corporation, which had published Dr. and publishers. Wilmore's earlier book, has recently published American Presbyterians traditionally several other books by Black authors including: have placed a high priority on education. 1.Evangelism Is by Clinton Marsh (1997), Presbyterians were among the leaders in the 2. The Heart ofBlack Preaching by Cleophus nation's higher education in the nineteenth J. LaRue (1999), and 3. More than Chains and century. One might assume, therefore, that Toil by Joan M.Martin (2000). Many of the the Presbyterian Church would lead the way General Assembly program areas have also in the publication of resources that help published articles byAfrican American authors. everyone reflect on and speak abollt God The Horizons Magazine Bible Study in as it relates to their personal life experience. 1990-1991 was written by Dr. Clarice J. Martin. Nonetheless, the lure of the popular market Church & Society has featured several articles has limited the number of publications for by African Americans over the years. TIle African Americans and other ethnic groups writers include Otis Turner, Arlene Gordon, since they make up such a small percentage Patricia Brown, Elenora Giddings Ivory, and of the wider church. It has been an ongoing Bernardine McRipley, among others. Many of

36 Periscope 4 the program areas have also produced resources written by African American authors. publications by Patricia GillTurner, Eugene The following are a few of the recent resources Turner,]ulian Shipp, Rita Dixon, Fred Walls, produced by the Presbyterian Church (U.S.A.) Cynthia White, and others. and other denominational publishers. Some African Americans consider it a triumph finally to have a person at the national Books level to assist them and to produce resources African American Christian Worship by by and about Black people.There are, however, Melva Wilson Costen. (Nashville: Abingdon some Blacks who are neither interested in the Press, 1993.) A renowned professor of music position nor a Black curriculum. The lack of and worship documents how African religious interest, the small percentage of Black traditions, replanted in slavery and reshaped membership in the denomination, and a poor by the Christian gospel, can bear fruit in marketing strategy have combined to produce authentic and empowered worship. only minimal sales for those resources that have African Americans in Mission by Morrisine been produced.While the denomination is Flennaugh Mutshi and Stephen Bartlett. (Office finally beginning to support the production of of Global Awareness. Louisville, KY: Worldwide Black resources, their survival in a Ministries Division, Presbyterian Church predominantly white denomination is tied to [U.S.A.],2000). support from the Black constituency or to African American Presbyterians have been other persons who desire to learn more about involved in missionary service since 1833. the Black experience. Since 1928 more than sixty-seven African Resources are now more readily available Americans have been appointed to long-term than ever, and new ones are being published. and short-term international missionary Among them are many choices of resources service.This book celebrates the ministry written by Black authors. African American ofAfrican Americans who have served as congregations now can choose resources, missionaries of the Presbyterian Church. including curriculum, that meet their specific Black and Presbyterian: The Heritage and needs and circumstances? Where can you the Hope by Gayraud S.Wilmore (Louisville, find them? KY: Witherspoon Press, 1998). This revised You may want to begin your search for edition of the classic text Black and resources at your presbytery resource center. Presbyterian is a "must read." Dr.Wilmore takes There is a center in almost every presbytery. a hard look at the questions and concerns of These centers are lending libraries and cover the African American Presbyterian community a wide range of topics.A staff person is usually at the dawn of the twenty-first century. He available to assist you. You should help your examines what it means to be African American resource center director to choose some and Presbyterian and raises the question of specific resources that you would like to see whether it is possible for the African American included in the resource center inventory. The Presbyterian community to fully reclaim its centers are designed to assist all congregations cultural, historical, and spiritual heritage while ill locating the resources they need.While remaining in the denomination. they are not intended to be archives, they Dissent and Empowerment: Essays in are designed to introduce you to the latest Honor ofGayraud Wilmore, edited by resources available. For this reason, it may Dr. Eugene G.Turner. (Witherspoon Press, be to your congregation's advantage to build Presbyterian Church [U.S.A.], Louisville, your own library. ~ 1999). An inspiring collection of essays A whole new world has been opened honoring the life and legacy of Gayraud to African Americans through books and Wilmore, the influential professor, mentor,

GeneralAssemblyAfrican American Offices and Ministry Resources 37 civil rights leader, and author. The essays are ("Black History Month: CelebratingThose written by Bishop Desmond Tutu, Catherine Who Accepted God's Call"), Easter ("Lent: Gunsalas Gonzalez.james Cone, and others. Preparation and Encouragement for A New The struggle ofAfrican Americans in the Life"),and June ("Juneteenth: Freedom pursuit of social justice in the church and Revisited"). The activities in each session have in society is addressed. The book includes been designed around these special days. discussion questions, short biographies of the Background information is also included so contributors, and an extensive bibliography. leaders can explain the significance of each Evangelism Is ... by Clinton Marsh. (Geneva day to youth groups. PDS #095641 $8.95. Press, Presbyterian Publishing Corporation, (Bridge Resources, Louisville,~ 2000). Louisville, ~ 1997). Dr. Marsh confronts head­ The Nature and Task of Christian on the declining membership of the mainline Education from an African American Protestant churches with this biblical and Presbyterian Perspective by Stephany practical book on growing the church into Graham. This paper by Gayraud S.Wilmore the twenty-first century. is a compilation of the task force report Preaching from the Pew by Patricia G. submitted to the 209th General Assembly. Brown. (Geneva Press, Presbyterian Publishing (Witherspoon Press, Louisville, ~ 1998). Corporation, Louisville, ~ 1998). Patricia Steal Awa)J. This collection of prayers and Brown, Moderator of the 209th General affirmations for lay leaders guides readers Assembly, takes the reader on a personal through a seven-step process toward spiritual journey into and out of some of the most renewal. It provides an opportunity for readers critical challenges facing the church and to record their faith journeys as they grow. Presbyterians in these turbulent and This resource can be used during personal confusing times. or corporate retreats. PDS #095640 $7.95. The Heart ofBlack Preaching by Cleophus African American Presbyterian LaRue. (Louisville, ~ Westminster John Clergywomen celebrates a quarter of a Knox Press, 1999). Dr. LaRue argues that the century of the revolution that began when the extraordinary character of Black preaching first African American woman was ordained as derives from a distinctive biblical hermeneutics Minister of the Word and Sacrament in the that view God in practical ways in the lives of Presbyterian Church (U.S.A.).The book, which African Americans. He examines the historical was produced in partnership with the African conditions and the situations that have led to American Women's Caucus, honors those this hermeneutic and analyzes the sermons African American women who courageously of prominent preachers of the nineteenth give themselves in ministry in the Presbyterian and twentieth centuries. Church (U.S.A.).

Booklets Videos FaithJourney: Special Edition, edited by African American Leadership Development Vincent M.Patton and Stephany Graham. Training. African American Leadership This booklet celebrates the tremendous Development Office, PC(USA), 1999. achievements ofAfrican Americans throughout *The Changing Face ofthe African u.S. history. It provides youth leaders with American Church:Ministry to Young Adults. special times in the life of the African American African American Leadership Development church for study in September ("Back to Office, PC(USA), 2004. Many churches are School: Everyone Has ATalent"), December struggling with the issue of how to reach ("Kwanzaa: ATime for Giving"), February young adults and develop church ministries

38 Periscope 4 that will appeal to them. Other options have Women ofColor Study Bible, Nia Publishing been explored, such as workshops and training. Co., 2000. This video will help provide church leaders Hymnals with the tools needed to begin a Lift Every Voice & Sing II·An African young adult ministry in their church and to American Hymnal (New York: Church understand the unique interests and needs Publishing, Inc., 1993). (Episcopal Church). of the young adults who are "missing in action" This Far by Faith. An African American in the life of the church. Available in June 2004. Resource for Worship. (Minneapolis:Augsburg VHS or DVD: $19.99. Fortress, 1999). (Evangelical Lutheran Church Bibles and Hymnals for African in America). Americans from Other Publishers Songs ofZion. (Nashville: Abingdon Press, 1981). (United Methodist Church). Bibles The African AmericanJubilee Edition of Note: Dr.Melva Costen chaired the committee the Holy Bible, American Bible Society, 1995. that developed the Presbyterian Hymnal, The Original African Heritage Study Bible, which was published by Westminster/John King James Version,World Bible Publishers, Knox Press, 1990, (presbyterian Church [U.S.A.]). Inc., 1993.

GeneralAssemblyAfrican American Offices and Ministry Resources 39 BlackWomen, Living Witnesses

II ••• so great a cloud of witnesses . . ." -Hebrews 12:1 Periscope 3 lifted up the breakthroughs and challenges of African American clergywomen. This issue highlights the breakthroughs of African American women laity. The group that we have selected is, we hope, truly representative of women who have made significant breakthroughs. As we enter the twenty-first century, the challenge before us is to find additional ways to lift up the legacy of Black Presbyterian women. - Bettie Durrah

40 Patricia G. Brown With an undergraduate degree from Bennett College in Greensboro, North Patricia G. Brown Carolina, and a master's degree in social work is a ftfth-generation from the University of Maryland, Pat Brown Presbyterian who fell has been a caseworker, therapist, program in love with the General director, puppeteer, storyteller, and meeting Assembly in Atlanta planner. Now she has moved into another in 1983 when two facet of taking responsibility as a Presbyterian. denominations became She completed the three-year lay pastor one and she was a program in Cincinnati just in time to serve the commissioner who had Kennedy Heights Presbyterian Church as Elder an opportunity to speak on the floor. An elder in Temporary Supply (2002-2003). at the Kennedy Heights Presbyterian Church, When she is not working and volunteering, Pat Brown is the onlyAfrican American female Pat is either doing crafts or writing. Her book, to have served as moderator of Cincinnati Preaching from the Pew, was published by Presbytery. She is the only person of color to the Presbyterian Publishing Corporation in have been hired as the Executive Coordinator the spring of 1998. Her short stories for of LocalArrangements for any GeneralAssembly, children have appeared in an anthology from and despite the odds, was elected Moderator of Highlights for Children and the Celebrate the 1997 General Assembly of the Presbyterian curriculum from the PC(USA). Church (U.S.A.) in a first-ballot landslide. The themes of opportunity and empowerment were significant to Pat's Eva McPherson Clayton tenure in office. She made a special point of Eva McPherson Clayton, accepting invitations to visit communities and the first woman elected congregations that have felt marginalized in to Congress from North the life of the national church. She began with Carolina, took her seat Talmarks, an annual retreat of the Nez Perce in the U.S.House of tribe, and went on to include the entire island Representatives in 1993. of Puerto Rico, the Navajo nation, the First A native of Savannah, Armenian Church in Fresno, and several Georgia, she made her Korean congregations, youth conferences, home in eastern North African American congregations, and rural Carolina where her husband,Theaoseus, is congregations. Special events celebrating an attorney. Both she and her husband studied education and multiculturalism were held from at Johnson C. Smith University, where she Texas to New Jersey, and they were all good. earned a bachelor of science degree in 1955. Her visits to Presbyterians in forty states Subsequently she earned a Master of Science and four countries were infused with the degree from North Carolina Central University notion of possibility.When she encouraged and attended law school. people to become a part of the decision­ Before being elected to Congress, Eva making process, she could point to her own Clayton was a member of the Warren County experiences as Exhibit A. Her reward in the Board of Commissioners, and she served as years that follow has been to see many of chairperson from 1982 to 1990. During her those she encouraged taking their turns at tenure, she was named "Outstanding North the microphone or picking up the gavels of Carolina Commissioner" by her peers. This presbyteries, synods, national committees, early recognition seemed to foreshadow her and the General Assembly Council. election to the U.S.Congress. Even before

Black Women, Living Witnesses 41 taking the oath of office, she was elected presented at the Women of Faith Breakfast president of the Democratic Freshman Class, held during the meeting of the 215th General and she was named "Most Influential Assembly in Denver, Colorado. Newcomer" to the 103rd Congress by Eva McPherson Clayton and Theaoseus congressional staff members. Clayton have been married for forty years and Congresswoman Clayton served her have four children and five grandchildren. constituents well, and they elected her five times to represent their district in the House. Sara Brown Cordery She received numerous awards for legislation that she authored and supported in the areas "Stir up what you got" of agriculture and rural economic development. has been the byword for Among them were awards from the Housing Sara Brown Cordery as she Assistance Council and the Food Research has made her mark in Action Committee. She consistently introduced educational and religious and shaped legislation that benefited the circles. This byword also predominantly ruralIst Congressional District became the title of her in North Carolina that she represented. For book, a collection of three years she co-chaired the Congressional poems and sayings Rural Caucus, an organization with a bipartisan published by PresbyterianWomen in 1994, as membership of approximately 140 people. She Dr. Cordery ended her term as moderator of the was also a strong advocate for education, Churchwide CoordinatingTeam for Presbyterian vocational training, economic development, Women. She was the first African American affordable housing, rural health, and minimum woman to be elected to head the national body wages. She was involved in the campaign of more than three hundred thousand members to prevent teenage pregnancy and opposed from 1991 through 1994. Using the metaphor of unilateral U.S.action in Iraq. a turtle on a stump, Sara recognized that many After ten years in Congress, Ms. Clayton has "constellations of partners" have helped her announced that she will not run for re-election. get where she is; therefore, she devoted the She has been appointed to a position with proceeds from the sale of her book, Stir Up the United Nations Food and Agriculture WhatYou Got, to the Leadership Development Organization as Assistant Director-General/ Fund of PresbyterianWomen in the SpecialAdvisor to the Director-General on Presbyterian Church (U.S.A.).Her gift will live World Food Summit Follow-up. on in perpetuity as new leaders emerge. Ms. Clayton is an active member and an An elder in Grace Presbyterian Church, elder of the Cotton Memorial Presbyterian Baltimore, Maryland, Dr. Cordery has served Church in the Presbytery of New Hope. She in many other leadership roles at all governing has also been active at the national level bodies of the Presbyterian Church (U.S.A.). of the denomination. She has served on She has served as moderator of Presbyterian the Committee on Ecumenical Mission and Women (PW) at the presbytery and also as the Relations, the Self-Development of People first African American woman moderator of Committee, and as a delegate to the World the Presbytery of Baltimore, Her "firsts" also Alliance of Reformed Churches meeting in include being the first woman to serve as Hungary in 1987. chair of the Presbyterian Committee on the In 2003 the Women's Ministries Program Self-Development of People; she served on honored Eva Clayton by giving her its 2003 the committee for six years. She also served Woman of Faith Award. The award was as a PW Enabler.

42 Periscope 4 A native of Chester, South Carolina, Dr. in ministry for thirty-six years. We salute Sara Cordery served for thirty years in various Brown Cordery as a "LivingWitness" in the academic and administrative positions at Presbyterian Church (U.S.A.). Barber-Scotia College, from which she graduated when it was still a junior college. After receiving a baccalaureate degree from Willie Dell South Carolina State College, she received a "To be Black, female and sane in this master of arts and a doctor of education degree society is an achievement. I am an achiever from Teachers College at Columbia University, not because I have a degree and not NewYork. Her other academic achievements because I have served on city council. I include that of professor at Morgan State University, including as acting dean of the think it's because I've been able to feel School of Business and Management. good about who I am, where I am and be A widow, Dr. Cordery lived with her able to share that story and tell it." sister for a number of years in a retirement - Willie Dell community while she continued "stirring up her gifts,"including serving as first vice­ When you meet president of Church Women United of Greater Willie Dell, you know Baltimore. She is frequently called upon to immediately that she feels share her wisdom and to lead workshops with good about who and Presbyterian Women in the Synod of the Mid­ whose she is, and that Atlantic, National Black Presbyterian Women, she has a story to share. and other groups, That story is shared with Sara Brown Cordery has received many passion and commitment awards and honors. She has received a whether in religious, distinguished alumnus award from Barber-Scotia political, community, or religious circles. College, and the National Association for Equal Although she represented the third district Opportunity in Higher Education named her an of Richmond,Virginia, on the city council from outstanding alumnus of all Black colleges in 1973 to 1982, the seeds for Willie Dell's 1987. This distinguished educator appeared on political life began a few years earlier when national television in 1991 during the Lou she started championing welfare rights with Rawls telethon to help raise funds for the university students whom she was teaching. United Negro College Fund. The Churchwide A native of North Carolina, she will tell you CoordinatingTeam of Presbyterian Women that she didn't know what was expected of a honored her at its 1997 Gathering before five "Virginian politician"-one representing the thousand people in Louisville,Kentucky. Commonwealth ofVirginia who could also Much of Sara's influence has been with trace her history back to Patrick Henry. She college students whom she has taught over was thus a maverick in the way she responded the years. That influence continues on those to many issues, including the need to claim students whose lives she touched. In much the office space for her council needs.After she same way she has influenced many leaders moved into city council chambers with her across the Presbyterian Church (U.S.A.) with card table in order to be readily accessible her quiet grace, wisdom, competence, and to the people, council members were given dedication. Dr. Cordery's largesse in ternlS of office space and clerical assistance. Of course, sharing of herself is very evident. Her late much of her work on the city council was spouse,A.Theodore Cordery, was her partner people-centered."I am a Christian advocate,

Black Women, Living Witnesses 43 raising questions for the old, young, and less as Citizen of the Year and given the Award of fortunate," she said. Excellence for Political and Civic Achievement, A global citizen, Mrs. Dell could be found among others. championing the causes of people in Africa, Willie Dell honors the Presbyterian Haiti, and other parts of the world. Church (U.S.A.) by serving as a living witness Representing her church, Presbyterian Church to all she touches with her life story and (U.S.A.), the National League of Cities and her passion. other groups,Willie Dell met with Fidel Castro in Cuba, talked with Russian officials about Evelyn C. Gordon infrastructure, met with church leaders about combating racism in Zimbabwe, talked about Evelyn C. Gordon has peace in Kenya, and participated in mission spent much of her projects in many other parts of the world. life working as a partner On frequent trips to Haiti, she has provided in ministry with her resources to children struggling for everyday spouse, the Rev. Frank existence.Willie Dell recognized that the Gordon, and as a volunteer global is also local as she served from 1973 in the Presbyterian to 1993 as executive director of Richmond Church (U.S.A.) on all Community Senior Center, Inc. The local governing body levels. newspaper described her work with the Volunteerism has been her vocation and Center thus:"Dell moves heaven, earth to avocation.The Presbyterian Church has been get help for the needy." Her spouse, the Rev. greatly enriched by having her voice, interest, Nathan Dell, former pastor ofWoodville availability,and competence in serving in many Presbyterian Church, described her as "a arenas of the church-especially as she has servant of people and God." She catalyzed a lot called the church to reaffirm its commitment of student action when she taught sociology to persons of color. and social work courses at the University She served as a member of the National of Richmond and Virginia Commonwealth Executive Committee of former United University. A social worker by training,Willie Presbyterian Women (1961-1964) and as Dell has lived out her training through moderator of Presbyterian Women at the practical experiences that have taken her presbytery and synod levels prior to reunion. literally around the world and around the Evelyn attended the first meeting of the corner of her neighborhood. predecessor body of Presbyterian Wonlen, Willie Dell has served in many capacities every Purdue meeting/gathering, and the on various governing body levels of the more recent Churchwide Gathering in Presbyterian Church (U.S.A.). She also has Louisville, Kentucky. served as president of the National Black Prior to reunion, Evelyn served at the Presbyterian Caucus. She has been a lecturer, General Assembly level in the Vocation Agency, keynote speaker, and workshop leader for Board of Pensions, and the General Assembly civic, religious, educational, and political Mission Council. She helped to give birth to groups, and is known as a mover and a shaker, the reunited church. At the point of reunion, a prophetic witness, a risk taker, and an Evelyn began serving in several very important inspiration to all who hear her story. entities including the Council on Church and Many groups have honored Willie Dell Race, and subsequently she became moderator for her passionate commitment to justice, of the Racial Ethnic Ministry Unit ill the years including her alma mater, St.Augustine's 1986-1991. During this time she helped to College, and theYWCA.She has been honored increase awareness and support of the

44 Periscope 4 church's commitment to racial diversity as Born in Shreveport, Louisiana, during rigid Blacks became part of a new church.When segregation, Mary Grace Rogers was nurtured she lived in the South, she served on a Task by a Black cultural and faith community Force for Implications of Reunion. She became that helped her develop characteristics of the first chair of the Division of Education scholarship, advocacy, and protest. Receiving and Leadership Development for the Synod a Master ofArts degree in sociology from Yale of the South. University in 1947, this honors graduate of Evelyn C. Gordon was honored by the Dillard University has been sharing her National Black Presbyterian Caucus in 1985 sociological and political insights over the when she received the prestigious Edler G. years with the church, school, and community. Hawkins Award. In 1983, she received the Lucy Her role models included Benjamin Mays, Craft Laney Award from Black Presbyterian Howard Thurman, and Frank Wilson. Her Women. She has served as president of the mentors included Ruth Brett, historian Northeast Region of the National Black Benjamin Quarles of Dillard University, and Presbyterian Caucus, as president of the sociologist Ira D. Reid, graduate professor at Philadelphia chapter, and on the National Atlanta University. Her experiences helped to Steering Committee. Evelyn Gordon was develop teaching and research expertise from instrumental in the development of the which her students and others benefited National Black Presbyterian Caucus' structure throughout her career. and programs. Mary Grace is married to the Rev.Jefferson In her various leadership positions, she has P Rogers, and she has shared with him attended many General Assemblies, and she has ministry on the cutting edge across several been appointed to serve on many task forces denominations. Serving as co-founder of the and search committees, and to participate in Church of the Redeemer in Washington, D.C., the planning and development of many is one example, In 1984, the couple began programs. Evelyn C. Gordon has kept before restoring the Howard Thurman Home in the church the issues of diversity, mission, and Daytona Beach, Florida, under the auspices of the empowerment of its leaders, and her voice the New Birth Corporation. Restoration of the has been heard.This LivingWitness continues home was completed in 1987, and it was to speak out wherever she is serving. designated a National Historic Preservation Site in 1987. Mary serves as curator. In addition Mary Grace Rogers to such current programs as the Howard Thurman Center at Stetson University, there " ... You've been our wise African sister, are plans for creating a Preparatory School and mother, guide, our insightful teacher, and Research Center that can serve as an outlet for stimulating scholar." cultural institutions throughout the nation. As a volunteer in the Presbyterian Church (U.S.A.) and in one of its predecessor A colleague penned these lines in 1996 denominations, Mary Grace Rogers served on when Mary Grace Rogers retired as assistant the Program Agency Board and was a member professor of sociology at Florida Memorial of the Committee on Mission Responsibility College in Miami. Members of the Presbyterian Through Investment (at the time when Church (U.S.A.) family could also pen similar divestment in South Africa was a serious lines. Mary Grace has been our sage woman, issue). In addition, she served as co-chair of our race woman, our scholar, our insightful the Council on Church and Race and as a teacher, our political analyst, our mentor, and member of the Cross Caucus, the Third World our partner in ministry. Women's Coordinating Committee, and the

Black Women, Living Witnesses 45 Standing Committee on Black Presbyterian publisher of the Black Church periodical, of Women. In these leadership positions, she which she was the managing editor. She was had the opportunity to help create the agenda a member of the Advisory Committee and the for the church's involvement in racial ethnic Mayor's Human Relations Council in Newton, ministries and racial and global justice. Serving Massachusetts. Mary Grace Rogers also as coordinator of the Northeast region of remained engaged close to home as she gave the Black Presbyterian Caucus was a natural leadership to presbytery activities. progression for her. This living witness continues to teach, Mary Grace Rogers has also been actively inform, and challenge us with her keen insight engaged in other leadership positions, and intellect. including the Washington chapter of the Southern Christian Leadership Conference and These profiles were compiled by BettieJ the Black Ecumenical Commission of Boston, Durrah, Darius L. Swann, and Vince Patton.

46 Periscope 4 African American Executives in the Presbyterian Church (U.S.A.)

Who are our leaders? Who are the unsung heroines and heroes? Who are the grassroots leaders? Who will be our leaders in the next few years? Who will carry us into the next decade? ... What is the wind behind your back? What force is driving you? What catalyst pushes you forward? God of history is on your side. Your presence authenticates mission. You challenge the church; you challenge unjust structures. Repressive structures. Strictures and weak bonds. At times, you become the loyal opposition. You bear witness to the God of justice. You are a visible witness to a God of love, justice, and mercy. Excerpt from Breakthroughs and Challenges, pp. 7-9

47 48 Periscope 4 Barbara Campbell Davis of mission and ministry with racial ethnic people. She worked closely with the four Barbara Campbell ethnic councils as well as the Committee Davis has served the ofWomen of Color. Leadership development Presbyterian Church and sensitivity to needs of ethnic groups (U.S.A.) faithfully for were special emphases in this involvement. more than a quarter of a As presbytery executive in New Hope century in two executive Presbytery, she has emphasized improved positions. Since 1992 she communication and efficiency within the has been executive presbytery, developed support groups for presbyter/ stated clerk of pastors and small churches, and fostered the New Hope Presbytery in Rocky Mount, North development of manuals for the personnel Carolina. Prior to assuming that position she and nominating committee, and a handbook was the associate executive for Mission for the Committee on Ministry. Funding and Interpretation in the Synod of the Barbara has served on many boards and Sun, which coversTexas, Oklahoma.Arkansas, committees at all levels of the denominational and Louisiana. Since her early years, Barbara governing bodies. She has also served has been involved in the life of the important community organizations and has Presbyterian Church, and in 1973, before been actively engaged in ecumenical affairs. becoming a governing body executive, she was She has fulfilled such important assignments ordained an elder by Pine Crest Presbyterian as delegate to the World Alliance of Reformed Church in the Presbytery of Brazos (PCUS), Churches in Hungary (1997); delegate to the now the Presbytery of New Covenant. World Council of Churches meeting (1975); Upon fmishing high school in Houston, vice chair and chair of the General Assembly Texas, she enteredTexas Southern University Mission Board, PCUS (1983-85); PCDS and earned a Bachelor of Science degree. At delegate to the Consultation on Church Union Tuskegee Institute she earned a Master of (1977-86). Education in science education. Further study at Texas A & M University,Texas Southern Warner Robert Durnell University, the University of North Texas, and Perkins School ofTheology prepared her for The Rev.Warner Robert a successful and varied career. She taught Durnell was called to the science in the public schools in Texas and position of executive worked as a research chemist at Miles presbyter of the North Laboratories in Elkhart, Indiana. Her education Alabama Presbytery on and experience in the secular world developed July 15,2003. He is the skills that have stood her in good stead as a first African American church professional. to be called to such a Appointed in 1976 as associate executive position in the Synod in the Synod of the Sun, Barbara created a of LivingWaters (composed of twelve funding system widely recognized as one of the presbyteries in the four-state region of Kentucky, best in the denomination. She helped to develop Tennessee, Mississippi, andAlabama). He came a new and broader emphasis on stewardship to this position after serving St.Andrew's that highlighted mission interpretation. Presbyterian Church of Nashville for ten years. During her employment with the Synod Warner Durnell is a native ofWest Chester, of the Sun, she was able to direct the thrust Pennsylvania. He attended Lincoln University

African American Executives in the Presbyterian Church (US.A.) 49 (Pennsylvania) and graduated with a Bachelor 215th General Assembly,which met in ofArts degree in political science.While at Columbus, Ohio. His most coveted achievement Lincoln University he was introduced to the as an ordained Presbyterian minister was as the United Presbyterian Church of North American 1996 recipient of the Lawrence Bottoms Award. through the Mary Dodd Chapel Services.The Rev.Dr. Samuel Stephens, who served as Dean Arlene W Gordon of the Chapel, encouraged him to enroll at the InterdenominationalTheological Center of The Rev. Dr. Arlene Atlanta, Georgia, in preparation for the Gordon was elected ordained ministry. in 2003 as executive Warner matriculated for one year at the presbyter of the InterdenominationalTheological Center prior to Presbytery of Tropical transferring to ColumbiaTheological Seminary Florida. Before assuming in Decatur, Georgia, where he graduated with a that position, Arlene master of divinity degree with a concentration served as interim in biblical studies.While in seminary, he was an executive presbyter for active member of the Westhills Presbyterian the Presbytery of Detroit. She also served as Church ofAtlanta, where the Rev.john D. the associate for resource center development Sharp was senior minister.While a member at and educational ministry advocates in the Westhills Church, he served on the session as Congregational Ministries Division of the the youngest elder that church had yet elected. Presbyterian Church (U.S.A.) in Louisville, From Columbia,Warner assumed the Kentucky. Before that, she served as associate pastorate of the Dellabrook Presbyterian pastor of SojournerTruth Presbyterian Church Church (PCDS) ofWinston-Salem, North in Richmond, California, and worked part-time Carolina, and he worked part-time in campus for the Presbytery of San Francisco as resource ministry at Wake Forest University. After center director. serving Dellabrook Church, he was called Arlene has been involved in the church to the pastorate of the Brown Memorial and the community for most of her life. She Presbyterian Church ofTuscaloosa,Alabama, is very modest about her many achievements adjacent to Stillman College. Stillman College and prefers that any glory and honor be given invited him to serve as its college chaplain to God. Before entering seminary, she had a and instructor in the Religion and Philosophy distinguished career in federal government Department. He was later called to serve as where she served as acting regional an associate synod executive for the Synod representative for the Office of Child Support of Living Waters, with its office in Brentwood, Enforcement, Region IX,in the U.S.Department Tennessee. From the staff of the synod, he of Health and Human Services in San Francisco. returned to the pastorate, serving St.Andrew's She has served as a budget analyst for the Equal Presbyterian Church in Nashville. Employment Opportunity Con1111ission in Warner has served the church on committees Washitlgton, D.C., the Social and Rehabilitation and commissions at the presbytery, synod, and Service ill San Francisco, and as a Foreign Service GeneralAssembly levels. He has served on the officer for the United States InformationAgency. board of the National Black Presbyterians Arlene has led numerous workshops across United, as well as on the National Committee the denomination and has been the keynote of the Council of Church and Race and the speaker for several national events, including National Committee of Self-Development of as preacher at the Redevelopment Conference. People. In 2002 he was a commissioner to the She was the workshop leader for a synod

50 Periscope 4 retreat on spirituality and the preacher for the a Presbyterian minister and his mother, Laura Synod Gathering of Presbyterian Women in H. Kearns, is noted for her activities within the July 2003. denomination, especially with Presbyterian Arlene has been the dean for the Presbytery Women. In his words, "Their influence and Youth Triennium on two separate occasions inspiration were integral to any success I have and has served on the design team for the achieved in my ministerial career." Montreat Youth Conference. She has been Kearns earned his A.B.degree cum laude a mentor for many youth and young adults from Johnson C. Smith University during the and continues to provide support and turbulent 1960s, a time when the civil rights encouragement to candidates for the Ministry movement was helping to redefine American of the Word and Sacrament. society. Johnson C. Smith emphasized Arlene served on the Board of the National excellence and encouraged its students to Training Center in Richmond,Virginia, an prepare for leadership in the newly integrated ecumenical organization that provides training society, and its students eagerly embraced to resource center directors, and works with the challenge.While at Smith, he spent his the UnionTheological Seminary and the summers working on national mission projects Presbyterian School of Christian Education. for the Presbyterian Church. These experiences She currently serves on the board of the proved instrumental in his call to ministry and H. Eugene Garlough Jr. Endowment Chair his career direction. After graduating from at San Francisco Theological Seminary. Smith, he enrolled at PrincetonTheological Arlene is a graduate of San Francisco Seminary, where he received the Master of Theological Seminary, master of divinity, Divinity degree. The Presbytery of Southern and United Theological Seminary, doctor of Virginia, located in the Synod of Catawba of ministry. She is the mother of one son, Donny the former United Presbyterian Church of Edward Gordon. He and his wife, Sylvia,live North America, ordained him to his flrst call. in Fairfield, California, and have two children, His initial years of ministry were spent in Brittany and Brian. Washington, D.C. During this period he served a variety of churches in many different Curtis A. Kearns,]r. leadership roles. In addition, he was elected by the denomination to serve both as a The Rev.Curtis A. Kearns, representative to the Consultation on Church Jr., a distinguished Union and as a member of the SupportAgency executive with the Board. By the end of the 1970s, Kearns had Presbyterian Church accumulated a considerable array of leadership (U.S.A.), serves as director experiences to assist him in his church career. of the National Ministries While residing in the Washington, D.C. area, he Division. He was raised as also served as a manager with the local a child of the church. His telephone company, an experience that helped grandfather was an elder to develop his management skills. in the former Seventh Street Presbyterian In 1991, he was elected chair of the National Church (now the First United Presbyterian Self-Development of People Committee, a Church) of Charlotte, North Carolina, responsibility that reacquainted him with renowned for developing African American national church activity. He served two years as leadership for the church and the community. chair of the committee.When the Presbyterian His father and mother were two of those Church (U.S.A.) reorganized its national leaders.The late Rev. C.Andre Kearns, Sr.,was structure in 1993, he was uniquely prepared to

African American Executives in the Presbyterian Church (US.A.) 51 assume an executive position with the General through its actions that there is strength Assembly Council. In June 1994, the 206th in diversity, teach through its service that General Assembly confirmed and then installed there is hope even amidst so much him as director of the National Ministries hopelessness, teach through its belief Division. and exuberance that justice and As director of National Ministries Division, righteousness are treasured gifts from the Rev.Curtis Kearns is responsible for God." implementing the General Assembly's wide-ranging mission program within the Floyd N. Rhodes,]r. United States. This program includes the denomination's church development program; In July 2002 Floyd N. many health, education, and welfare activities; Rhodes,Jr., assumed ministries among racial ethnic groups, national the position of Interim volunteers, institutions of higher learning, Associate Director of the Presbyterian Washington Office, and the Higher Education Churchwide Personnel Services. In 2002 Program Area of the Kearns was elected to a third four-year term National Ministries in this prestigious position. Division of the Curtis Kearns is married to Ann Richards Presbyterian Church Kearns, a Presbyterian elder and a Head Start (U.S.A.).This program area relates to the administrator with the Jefferson County Public seventy-three universities, schools, and colleges Schools in Louisville, Kentucky. He has a son, that were started or founded by Presbyterians. Andre Kearns III, a daughter-in-law, Nadine D. Grants, loans, and scholarships for students are Kearns, and a daughter, Chandra A. Kearns, administered through this program area, and who is also a Presbyterian elder. campus ministries and student ministries in Curtis Kearns' vision of the Presbyterian higher education are housed here as well. Church (U.S.A.) can be summarized by the Floyd Rhodes, a native ofTennessee, grew following words excerpted from one of his up in Memphis. He attended public school addresses: there and graduated from Manasses High School. He has two children: a son who is "Our nation has lost the vision of retired from a twenty-year career in the United community, which strengthens and States Air Force, and a daughter who works at sustains.When we see ourselves alone the United States Military Academy at West and we act on the basis of personal Point, NewYork. His son and his wife have interest, we are limited in what we can three sons and they reside in Spokane, accomplish. But when we share proven Washington. values with a community of people Floyd Rhodes received a Bachelor ofArts committed to a like vision we are degree from Norfolk State University in unstoppable, and that is what God's Virginia, where he majored in psychology church is all about-sharing the vision and minored in mathematics. After college he that is Christ Jesus with our nation and attended Princeton Theological Seminary in the world. Princeton, New Jersey, where he received a "It is my hope that the National Master of Divinity degree with a concentration Ministries Division would be about in Old Testament studies. helping to build a kind of community Floyd Rhodes has been all assistant pastor that would help the church teach in Rochester, NewYork, and pastor of

52 Periscope 4 congregations in LosAngeles; Princeton; Floyd Rhodes was the vice president of the Wilmington, Delaware; and Cleveland. He was National Black Presbyterian Caucus from 1996 program associate of Chicago Presbytery for the to 1999. As a member of the presbytery and Black Program Advisory Unit, which consisted synod staff, he was involved in the African of the fourteen black or predominantly black American Middle Governing Body Staff congregations, and the two social service Organization, which meets annually to discuss organizations/neighborhood houses that issues and strategy. operated under the auspices of the presbytery. For nine years he was an adjunct professor From July 1990 to February 2000 he was the at the InterdenominationalTheological Center associate executive presbyter for Ethnic and in Atlanta. He taught Presbyterian Church Urban Concerns in the Presbytery of Greater history and polity to students at Johnson C. Atlanta, and he had primary responsibility for Smith Theological Seminary. the twenty-three racial ethnic congregations Floyd Rhodes was a member of several (ten African American, twelve Asian, and one significant organizations in the Greater Atlanta Hispanic). He was on the staff of the Division of area and served on the board ofAtlantans the Urban Church, the Division of Church Building Leadership for Empowerment Growth and Ministry, and the Division of (A.B.L.E.).This is a religious-based community Mission and Social Concerns. organization that seeks to empower From March 1,2000 to July 31,2002, he was impoverished people and communities. In the interim executive stated clerk of the Synod addition, he served on the board of Genesis of SouthAtlantic of the Presbyterian Church Shelter, which provides homeless families (U.S.A.).The synod's sixteen presbyteries are with newborn babies living quarters for up in Florida, Georgia, and South Carolina.The to six months (and longer, if needed) and synod's office is in Jacksonville, Florida. counseling and support to enable them to Floyd Rhodes was a member of the General gain a solid footing in their lives. Assembly Council (GAC) of the Presbyterian He serves on the Church Relations Council Church (U.S.A.) for six years, completing his ofWarren Wilson College in Asheville, North term of service in July 1995 at the conclusion Carolina. Since 1999 he has been a member of the 207th General Assembly. He was a of the North Metro (Atlanta) Chapter of 100 commissioner to the Reuniting General Black Men. He is married to Dr. Emerelle Assembly in 1983 and the 211th General McNair Rhodes, an educational consultant. Assembly in 1999, held in Fort Worth,Texas, where he was appointed vice-moderator of James A.Thomas, Sr. the General Assembly. During his tenure on the General Assembly Those who know James Council, he served on three search committees, Thomas describe him as a including the one for the directors of the three hard-working, dedicated, divisions of the GAC. He was a member of the kind, and compassionate Building CommunityAmong StrangersTask person who has devoted Force, and, until he came to the synod, he was his life, time, and energy a member of the Urban Presbytery Network, to justice and equality for a coalition of leaders from presbyteries that all of God's children. He have large metropolitan areas within their has touched many with boundaries.The network collaborates with his warm smile and genuine spirit. Some have the Urban Ministry Office of the National even said that being in his presence reminds Ministries Division. them of all that is good in the human spirit.

African American Executives in the Presbyterian Church (US.A.) 53 His response to such comments is,"To God be other ways. He was dean of the Young Pastors the glory because the gifts that I have and the Seminar for the Church Vocations Unit and ministry to which I have been called is not a member of the Advisory Committee for the about me, but about God's amazing grace." Black Congregational Enhancement Office. James Thomas received his early childhood He has been a commissioner to the General education in the public schools of Richmond Assembly in 1978 and 1993, and a member of County, Georgia. He is a graduate of Lucy the Synod Management Team and the Cabinet Craft Laney High School, named after the on Ethnic Church Affairs for the Synod of the great educator and daughter of David Laney, Covenant, and he has served on the Synod a Presbyterian minister. Thomas received Council of the Synod of Lakes and Prairies. In a Bachelor of Arts degree in history with a addition, he has been vice moderator of that minor in religion and philosophy from Paine presbytery, chair of the Church Development College in Augusta, Georgia. A master of Committee, president of Black Presbyterians divinity degree was conferred upon him by United, and a member of the Committee on the InterdenominationalTheological Center in Ministerial Relations in the Presbytery of Atlanta, Georgia. He earned a Doctor of Ministry Missouri River Valley. degree from San FranciscoTheological Seminary Dr. Thomas' service has extended beyond in SanAnselmo, California. Over the years he has the church and into the community. He led continued his education, receiving certificates efforts to desegregate the public schools of at Kent State University,the University of Douglas County in Nebraska, organized political Nebraska, OmahaTheological Seminary, the rallies around economic justice dealing with fair InterdenominationalTheological Center, housing and employment, and led efforts for and St.Luke Hospital. He has studied church criminal justice in the penal system, which administration, urban ministry, and clinical eventually brought him before the Supreme pastoral education. Furthermore, he has received Court. He has served on the board of directors many awards and citations for his tireless efforts of the following organizations: Katherine Tyler in civil rights, community improvement, and Neighborhood Center, Northeast Mental Health outreach to the poor and oppressed. Association,American Sickle CellAnemia Through the years.james Thomas served Association, Uptown Shelter for Men, Crisis as a senior pastor of three congregations: Assistance Ministry,Center for Urban Ministry, Christ Presbyterian Church in Augusta, Georgia, and Johnson C. Smith Theological Seminary. Calvin Memorial United Presbyterian Church He also has served as president of Partners in Omaha, Nebraska, and St. Mark's Presbyterian in Ecumenism, as president of Mecklenburg Church in Cleveland, Ohio. Ministry,as president of Catawba Economic In 1990, Dr. Thomas was called to serve Development Association, and as a member of on the executive staff of the newly formed the Board ofVisitors at Barber-Scotia College. At Presbytery of Charlotte. He served as an one time Dr. Thomas was the host of a Sunday associate executive for thirteen years. He was morning television show titled, "Soul Searching," the first and, to date, the onlyAfrican American which addressed the role of the church and to have served the Presbytery of Charlotte, the its impact on the life of the community. sixth largest in the denomination and the one In September 2003, Dr. Thomas accepted with the largest nurrLber ofAfrican American a call to serve the church as associate director members. He distinguished himself as a of Evangelism and Church Development. In capable and effective leader in the position. this challenging program area, he hopes to Dr. Thomas has served the presbytery, help lead the church in a period of growth synod, and General Assembly in a variety of and renewal.

54 Periscope 4 Jim is the son of the late Edward and Myrtis Presbyterian Church in Wilton, Connecticut, Thomas. He grew up with three other siblings, and the World Council of Churches in two brothers and one sister. He is married Vancouver, B.C.He also served as a temporary to Linda P Thomas and is the father of three supply pastor for several small churches. children: Dwalla,Tommy, and Nia. He has one During the past seventeen years, Donnie grandchild, Lynise. has served pastorates in Florida, Georgia, and Over the years James Thomas has balanced North Carolina. He served on the staff of his ministry by taking time to engage in his Savannah Presbytery for five years as passions for reading, fishing, walking, and designated staff associate for Racial Ethnic woodworking. Ministries. Donnie has been active at all levels of the denomination and in many community Donnie Rufus Woods and outreach organizations that work for the betterment of all humanity. He also has been Donnie Woods was born instrumental in developing new churches and in 1954 in Louisville, lay schools and in church officer development. Mississippi, and grew up For the past three and a half years, Donnie on the family farm with has served as designated associate executive eighteen other brothers and stated clerk of Charleston Atlantic and sisters. His parents, Presbytery. He is a member of the Association George and Opaline, of Stated Clerks, Synod Racial Ethnic Council, provided a Christian home in General Assembly Committee on Ordination which all of their children were and Examinations, and the Presbyteries of loved, nurtured, and encouraged to work very South Carolina Stewardship Team. Donnie hard. Donnie attended the public schools of has sought to make himself known to the Winston County, Mississippi, and graduated churches of the Charleston Atlantic Presbytery from Noxapater High School in 1973.After by visiting, preaching, moderating meetings, accepting Jesus Christ as his personal savior and administering the sacraments. In addition, and receiving the Sacrament of Baptism at an he has served as a board member of the early age, he became active in the ministries Clanton-Covenant Partnership for Racial of St.James Presbyterian Church.While active Harmony, a member of the Presbyterian in the church and community, Donnie was Neighbors Outreach Program, an adviser employed by Georgia Pacific Corporation for the Project StarTutorial Program, vice for three years. This was a time of seeking to moderator and moderator of the Committee understand God's call, claim, and purpose for on Ministry, and a member of the African his life. In 1978 he was taken under care of American Pastors Fellowship in Charlotte, Mississippi Presbytery as a candidate for the North Carolina. Ministry of Word and Sacrament.This was part He and his wife, TeResa, are the parents of of the effort of the Black Clergy Recruitment three children.They all enjoy their work and Committee of the former Synod of South play in Charleston. Atlantic. Donnie is a graduate of Mary Holmes These profiles were compiled by James College in West Point, Mississippi, Mississippi Foster Reese and Rita Dixon. State University in Starkville, and Johnson C. Smith Theological Seminary in Atlanta. He was ordained byTropical Florida Presbytery in 1985. He completed internships at Radcliffe Presbyterian Church in Atlanta, Wilton

African American Executives in the Presbyterian Church (US.A.) 55 Retired Staff Persons

Lillian Anthony the City of Minneapolis and became the associate for affirmative action when the LillianAnthony was born United Presbyterian Church and the in Indianapolis, Indiana. Presbyterian Church in the United States She attended public merged and located to Louisville, Kentucky. schools in Indianapolis, In 1993 she was ordained as a Minister of the where she graduated Word and Sacrament in Louisville Presbytery, from Crispus Attucks High now Mid-Kentucky Presbytery, and she was School. She worked and installed as associate for affirmative action and " attended school alternately, equal employment opportunity in the Office and completed her of the General Assembly. undergraduate degree at lincoln University The following individuals participated in in Jefferson City,Missouri, where she majored Lillian's ordination and installation service: the in elementary education. Rev.jovelino Ramos, former associate director LillianjoinedWitherspoon United for Racial Ethnic Ministries; the Rev.james Presbyterian Church, taking an active part Foster Reese, the former director of the in the growth program of the church and Racial Ethnic Ministry Unit; the Rev.Ronald becoming one of the stellar leaders of the youth A. Reinhardt, pastor of Central Presbyterian movement. In 1951, she attended the National Church in Louisville; and the Rev.joan Youth Convention at Lake Geneva in Wisconsin. Salmon Campbell, former pastor of St. Mark's At that conference she made a commitment to Presbyterian Church in Cleveland, Ohio. dedicate her life to the service of the church. LillianAnthony retired from the General She enrolled in the Christian Education Assembly staff in 1994. Department of Pittsburgh Xenia Seminary, where she earned a master's degree in religious education in 1953. She then joined the staff Gladys Boykin of the Witherspoon Church. In 1955 she Gladys Boykin began considered entering the foreign service of the her service with the church and accepted a three-year appointment Presbyterian Church in to Pressley Memorial Institute in Egypt. 1960 as a legal secretary Beginning in 1960 she served five years as an for the United Presbyterian area representative for the PresbyterianWomen's Church (U.S.A.). She later Program. She later earned a doctorate from the served as a deputy to the University of Massachusetts inAmherst. general director of the She worked in the area of civil and human Presbyterian Church of rights. She became director of civil rights for EastAfrica in Nairobi, Kenya, where she

56 identified concerns and developed strategies to Gladys retired after thirty-seven years of implement program objectives. She spent service with the Presbyterian Church (U.S.A). three years serving as the special assistant Currently, she is active at Central Presbyterian to interns before beginning a long ministry Church in Louisville, Kentucky, where she is with Presbyterian Women as the associate an elder and serves as a member of the Church for women's programs. Growth Committee. She is a former member For fourteen years Gladys Boykin was an of the Pastor Nominating Committee and the executive with Presbyterian Women with presbytery's Committee on Preparation for responsibility for managing all administrative, Ministry. She is a member of the President's financial, and personnel functions of the Roundtable at LouisvillePresbyterianTheological 300,000-member organization. In addition, Seminary, the Worldwide Ministries Division's she was involved in efforts to raise $6 million Committee on Discerning Your Call to Mission, annually, made decisions regarding hundreds and Church Women United. of proposals from groups and, in turn, disbursed Gladys is a member of the Board of Directors millions of dollars of seed money to these of the Louisville International Cultural Center, projects. It was during this period that she a member of Crane House, and a member became known for lectures on world issues of the Women's Council and the Board of such as hunger, peace, apartheid, women's Governors of the Jefferson Club. Gladys rights, the aging, cultural diversity, and volunteers with the following associations: spirituality. During her tenure, she developed Sister Cities of Louisville, Benchmark 2000, a newsletter for Presbyterian Women, was a Kentucky School for the Blind, American frequent contributor to Horizons magazine, Association of Retired Persons, River City and served as a motivational speaker, panelist, Business and Professional Women, United and consultant. She led a group of twenty-five Nations Association, National Council of Presbyterian Women to South Africa, Namibia, Negro Women, Focus Louisville Alumni Group, and Swaziland, and traveled as a staff Metropolitan Louisville Women's Political consultant to Presbyterian Women to Mexico Concerns, and Network, Inc. and Central America. In 1993 she led thirty-two Gladys describes her interests as walking, women to meet European churchwomen and community and world affairs, human rights and men in Germany, Poland, the Czech Republic, justice issues, travel, reading, and golf. She says Hungary, and Romania to listen to the that her priorities are "to continue my faith challenges facing the church and society journey, to nurture and be nurtured, to provide during the region's democratization. In 1995 quality time for my personal life-spouse, she and the General Assembly Moderator daughter, grandson, and great- granddaughter." Robert BoW traveled to Malawi at the invitation of the World Alliance of Reformed Churches. Carroll Douglas Jenkins In 1996 slle led a group of Presbyterian Women to Thailand, Cambodia, and the Philippines to Carroll Jenkins was born learn about the status of children at risk of in Chicago, Illinois, on July sexual exploitation. 16, 1935, and at a young She has received numerous honors and age his family returned awards. In 1983, she received the prestigious to South Carolina, where Lucy Craft LalleyAward. In 1996, she received he received his early the Louisville International Cultural Center education. VolunteerAward. From 1986 to 1987, she He matriculated at was among the Who's Who of AmericanWomen. JOOOS011 C.Smith University

Retired StaffPersons 57 in Charlotte, North Carolina,was inducted into building of a unified synod community from the Alpha Kappa Mu Honor Society; and two synods that had never seemed to come graduated cum laude with a Bachelor ofArts together. A governing body that served all its degree in 1958. members was an important objective that was His other academic achievements include realized under his leadership. studies at the University of Pennsylvania In October 1988, following Reunion, Carroll School of Social Work, the University of Jenkins was elected the first synod executive Michigan School of Business Administration, and stated clerk of the newly formed Synod the Middle Atlantic Training Conference, and of the Mid-Atlantic, and he continued in that the Main Event Program. capacity (and later as treasurer) until his From 1958 to 1963, he was employed by retirement on September 30,1998. Again the the State of Pennsylvania Department of Public first African American elected to this position, Welfare as a social worker. During this period he took on the task of building a cohesive and he volunteered as a youth counselor at the responsive organization that brought together First African Presbyterian Church in West Southern and Northern Presbyterians of Philadelphia. In 1964 he became the director diverse backgrounds into one synod. of that church's Christian Education program, Dr.Jenkins is currently serving as an interim which involved and motivated many young pastor, and he continues to work at promoting people. He remained in that position until 1966 social change and improving the quality of life when he completed his seminary work at the for all of God's children through education, Temple University Conwell School of Theology mentoring, organizing, and sharing the and was ordained and installed as assistant experience that God has provided. pastor of First African Presbyterian Church. He has received numerous honors and In 1968 Carroll Jenkins became the pastor awards, including the Edler G. Hawkins Award of the Fifth Presbyterian Church (nowThomas in 1983. King College in Bristol,Tennessee, M.Thomas Presbyterian Church) in Chester, awarded him a Doctor of Divinity degree in Pennsylvania.Through his participation in the August 1991. outreach of that church in the civil rights Dr. Carroll Jenkins is a product of the movement in Chester, he became a leader in Presbyterian Church's educational evangelism the struggle to organize the Black community. effort.A fourth-generation Presbyterian, his He remained in that position until 1971 when great-grandfather was a Presbyterian minister he was appointed the first African American who was educated at Biddle University (now associate executive for the Presbytery of Johnson C. Smith University), his grandfather Philadelphia.While serving in this position, was an elder who was trained at Biddle he provided leadership for the mission University, and his mother was an organist program of the presbytery and participated and music director in Presbyterian churches in shaping a strategy for racial ethnic church ill South Carolina. development and redevelopment. He has been a minister, teacher, trainer, and In june 1981 the Rev: Carroll Jenkins mentor who has always been available to help accepted the call to serve as the first African when called upon. He is a visionary who is American executive for the Synod of the willing to think creatively in seeking the Piedmont, He continued in that position until fulfillment of God's will and a church that the synod was merged with the Synod of North responds to the needs of God's children. Carolina and the Synod ofVirginia to form the The Rev.Dr. Carroll Jenkins is married to Synod of the Mid-Atlantic. His assignment with the former Nancy Hal1.They have four children the Synod of the Piedmont was to aid in the and four grandchildren.

58 Periscope 4 Eugene G.Turner which caused great upheaval in the church. He also served as area executive of the Golden Eugene G.Turner, destined Gate Mission Area, Synod of the Pacific (1972 to become a leader and to 1974).This office had a professional staff of statesman in his church eight and an administrative staff of six, serving and ecumenical circles, a constituency of 176,000. was born in Sandersville, Following the 1973 reorganization of the Georgia, and grew up in United Presbyterian Church of North America, the city of Macon in a Dr. Turner was elected executive of the Synod family of six children. of the Northeast, becoming the flrst African He was educated in the American to serve a synod with a predominantly public schools of Macon and, upon graduation white membership. The synod had a central from Ballard-Hudson High School, entered staff of 28 and a total staff of 177, and operated Knoxville College in Tennessee. In 1957 he on a budget of $5 million (1975 to 1993). graduated with a Bachelor ofArts degree In 1993 Eugene Turner was elected in sociology and English literature. He spent associated stated clerk of the General the years 1957-1958 in the Army Corp Assembly, and he served in that capacity until of Engineers,Third Army Division. In 1959 his retirement in 2001. In that position Dr. Eugene Turner matriculated at Pittsburgh Turner steered the PC(USA) toward three Theological Seminary, and he earned his significant accomplishments in ecumenical Master of Divinity. degree in 1962. He earned relations.The first was a covenant with the a Master ofArts degree in government Evangelical Lutheran Church in America, the organization and Christian ethics at Harvard Reformed Church ofAmerica, and the United University in 1970. Church of Christ titled A Formula of Upon completion of his theological Agreement. The covenant provides that these studies in 1962,Thrner was engaged in parish churches mutually recognize each other's ministry, first as an assistant pastor at Ward ministry and clergy. A second major Presbyterian Church in Paterson, New Jersey, accomplishment was holding the first formal and later, in Philadelphia, as one of the first ecumenical dialogues with the Roman pastors in a high-rise housing development Catholic Church at the Vatican. The third in the nation.Thereafter in his career,Turner accomplishment was to end the thirty-year held a succession of administrative positions dialogue with member churches of the at presbytery, synod, and General Assembly Consultation on Church Union that worked levels, including assistant for staff development to evolve a successor body of those churches. for the mission staff of the Presbytery of Eugene Turner had the distinction of twice Philadelphia; coordinator of mission greeting Pope John Paul II in the Vatican and development for North Philadelphia and the again as executive of the Synod of the Northeast Kensington area of Philadelphia (1964 to when the pontiff visited Boston in 1979. 1968); and director of the Office of Ethnic Dr. Turner has filled a number of Church Affairs, Synod of the Golden Gate distinguished roles at home and in the (1970 to 1972). Focusing on service to all worldwide church, He has been the president racial ethnic people of the synod, the office of the NewYork State Council of Churches, a developed new churches, resourced urban member of the Board of the National Council churches, and addressed social issues.Through of Churches, U.S.A., and twice a representative this office the request for a grant to the Angela of the PC(USA) to the World Council of Davis Defense Fund was made and delivered, Churches (WCC), in Canberra, Australia, and in

Retired StaffPersons 59 Harare, Zimbabwe. In Canberra he was elected rights leaders. His encounter with King had a member of the Central Committee of the a lasting impression on him, and King's WCC, on which he served for seven years. He philosophy became an influential force in his has also served on the Board of Trustees of life.Turner joined the NAACP even though Johnson C. Smith Seminary and on the board it was risky for him to do so. He earned a of the National Black Presbyterian Caucus. His Bachelor of Science degree in biology with work for the church has taken him to fifty-six minors in music, mathematics, and chemistry. countries on six continents. When he applied for a teaching position in Eugene Turner has authored a book and a public high school, he was asked if he was numerous essays and articles. He has received a member of the NAACP and whether he had many awards and honors in recognition of been involved in the student protest and his leadership in church and society. In 1978, marches at Albany State. Knowing his answer Bloomfield College in Bloomfield, New Jersey, would determine whether he got a much­ conferred on him an honorary Doctor of needed job, he told the interviewers what Divinity degree. they wanted to hear and he was hired. After Eugene is married to Sylvia Barbara teaching high school for one year, he joined Baskerville and is the father of two sons and the Peace Corps in 1963, where he served a daughter. two years as a biology instructor at Mindanao Institute of Technology in the Philippines. Otis Turner The Peace Corps was a turning point his life, for it was while serving in the Philippines Otis Turner was born that Dr. Turner answered the call to the in Dawson, Georgia, in ministry.After traveling around the world, 1940, and grew up on he left the Peace Corps and entered Emory a small family farm. His University School ofTheology in 1965 where early education was in he earned B.D.and Doctor of Philosophy a one-room, two-teacher degrees. He did his doctoral dissertation school nestled in woods on Martin Luther King, Jr., and Stokely adjacent to a railroad Carmichael, the first on this topic at Emory. track and surrounded While at Emory, Dr. Turner was involved in by large farm plantations.The school had campus ministry, a founding member of the approximately thirty students in six grades. Black StudentAlliance, an associate director of Although the daily four-mile walk to and from Emory's Upward Bound Program, and associate school was hard on his small, fragile frame, editor of the Emory Wheel. One of his articles Dr.Turner's mother and teachers developed won a journalism award. He was one of the in him a passion for learning that became a organizers of the first Martin Luther King driving force in his life. His mother taught him Celebration at Emory University. Dr. Turner poems that he would eagerly recite at church joined the United Presbyterian Church while functions. His early aspiration was to become at Emory and subsequently was ordained. He a medical doctor. joined the faculty ofWofford College in 1972, After graduating from high school, Otis and in 1977 he served as dean of students at Turner attended Albany State University. He the South Carolina School for the Deaf and was there when the civil rights movement Bli1ld. In 1978, Dr. Turner accepted a call to came to Albany, Georgia, and he found himself join the national staff of the Presbyterian in the middle of the struggle for racial justice. Church in the United States as director of the He met Martin Luther King, Jr., and other civil Council on Church and Race. It was here that

60 Periscope 4 his intellectual gifts and vision of social justice Anticipating that reunion was near at hand, merged and gave rise to a vibrant twenty-five­ Dr.Turner reorganized the Black Caucus in the year ministry of social activism. former PCUS and provided the guidance that After reunion, Dr.Turner extensively enabled it to merge with the Black Caucus in expanded the racial justice policy base of the United Presbyterian Church one year after the Presbyterian Church (U.S.A.), making reunion to form the current National Black it possible for the church to respond to Presbyterian Caucus (NBPC). emerging issues in more timely and effective Dr.Turner is a gifted speaker, lecturer, and ways. He wrote the Minority Vendor Policy writer. He has spoken and lectured on racial statement and moved it through the Council justice issues at churches, governing bodies, on Church and Race of the former PCUS to academic institutions, and elsewhere nationally the General Assembly, where it was adopted. and internationally. Among them are Emory That policy is responsible for the current University, Columbia Seminary, McCormick practices of the PCCUSA)'s national office in Seminary, the Interdenominational Theological Louisville, Kentucky, which now spends more Center, the University of the Western Cape in money with minority-owned vendors than South Africa, and seminaries in Korea and at any other time in denominational history. Taiwan. His articles have been published in Dr.Turner was the driving force behind the several church publications and the Jackson research and development of the policy Advocate newspaper. document Facing Racism:A Vision of the Dr.Turner has received more than thirty Beloved Community. Adopted by the 211th awards and certificates of honor. Among these General Assembly (1999), this document is are the Edler G. Hawkins Award and the the roadmap for the PCCUSA) Racial Justice Lawrence Bottoms Award. Dr.Turner was Ministry for the first quarter of this century inducted into the Albany State University and the foundation of its antiracism ministry. Alumni Hall of Fame. Recently, he was made Dr.Turner organized the denomination's a Kentucky Colonel, the highest honor given antiracism program and provided antiracism by the Commonwealth of Kentucky. training for hundreds of people in governing The Schomburg Center for Research in bodies, congregations, and Presbyterian Black Culture, housed in the NewYork City Women. Because of his ministry, all staff at the Public Library, has made all of Dr.Turner's national office take antiracism training. papers, including sermons, articles, lectures, Dr.Turner's research and analysis of racial speeches, and correspondence, part of its justice issues and trends are highly regarded in historic collection. The Schomburg Center the church. His policy work has positioned the contains tIle largest single collection of Presbyterian Church CU.S.A.) to remain on the documents on Black history and culture cutting edge of the struggle for racial justice in in the nation. the nation. Dr. Turner retired in March 2003, leaving Dr.Turner developed the Racial Ethnic a tangible imprint on the Presbyterian Church Torch, which is the only national publication of CU.S.A.).The power of his vision and ministry the denomination devoted exclusively to racial will continue to influence the denomination ethnic issues. He started the Martin Luther for many years. King,Jr. celebration and the Black History Month celebration, both of which are part of These profiles were compiled by Rita the institutional life of the national office. Dixon and Vince Patton.

Retired Staff Persons 61 Remembering Departed Brothers -and Sisters ..... -

You have shared the sacred table. You have expanded the sacred table. You have demanded a place at the table. You helped to create the agenda for the marketplace. . . . You pushed the boundaries of time, space, inclusivity, and hospitality. You were the first and the last. Alpha and Omega. Excerpt from Breakthroughs and Challenges, p. 3 62 Lawrence Wendell Bottoms a rigidly segregated environment, he had both (1908-1995) white and Black teachers. He also had the unusual experience of being a member of From pastor to moderator a multiracial congregation in which the pastors of the GeneralAssembly were sometimes white and sometimes Black. of the Presbyterian Church Bottoms' father was a teacher in the church in the u.s. school and an elder and clerk of the session in After seminary training that church.The teachings and thinking of his at the ReformedTheological Covenant faith had left an indelible imprint Seminary of Pittsburgh, on him. He subsequently developed a concept Pennsylvania, Lawrence of primary and secondary levels of modus Bottoms returned to his operandi. Using the biblical symbols of birthplace in Selma, Alabama, to his roots in Jerusalem and Babylon, he observed that the church of his childhood. His church, the while God has called people to live by the Reformed Presbyterian Church of North politics of the primary level (Jerusalem), we America, was also known as the Covenantor have chosen to live by the politics of the Church. Lawrence Bottoms served three years secondary level (Babylon). He began to teach in Selma before accepting a call in 1938 to a Black Presbyterians to live in Jerusalem in the congregation of the Presbyterian Church in midst of Babylon. Much of his teachings for the United States, Grace Church in Louisville, the whole church had to do with this concept Kentucky. This church had been developed of living at the primary or secondary level. through the work ofWilliam and Lucy Lawrence Bottoms helped to develop Sheppard, the first African American the first Youth Conference for the Snedecor missionaries to the Congo. Memorial Synod. With funds from the Louisville Grace Church had begun as a mission Sunday churches, leadership from the Board of school.While listed as a member of Louisville Christian Education, and participation by the Presbytery, it was controlled by the leadership young people of the Black churches, an of its sponsoring church rather than by its own interracial youth conference was held at session. Bottoms worked to move the church Stillman College.This kind of thinking, teaching, from presbytery support to congregational and learning led to the dissolution support and giving. He encouraged the women of the Snedecor Synod in 1952, and the Black of the church to engage in the women's work Presbyterian Leadership Caucus later emerged of the presbytery. Teaching responsibility and as a political structure for Black Presbyterians. self-respect became the touchstone of his In 1950, Bottoms was asked to go to ministry. His goal was to lead the congregation Richmond,Virginia, to survey an area in racial to respect themselves as children of God, and transition with a view to establishing a Black the presbytery and mission board to respect congregation. Instead of allowing Hanover the image of God in them. Presbytery to plan the program for the Black In addition to serving as pastor of Grace residents, Bottoms encouraged the leaders of Church, Bottoms accepted a part-time position the presbytery to meet with Black community as regional director of Christian education in leaders to ascertain what they wanted in a the Snedecor Memorial Synod. Snedecor Synod church. For the first time white leaders of the was the "Negro" synod of the Southeast Region. presbytery met with middle-class Black leaders Bottoms was surprised to find that the PCUS to talk about developing a church. From this had racially separated church courts. Having meeting emerged the plans for All Souls grown up in the Reformed Presbyterian Presbyterian Church of Richmond, which had Church of NorthAmerica, although born into Black and white leadership and became an

Remembering Departed Brothers and Sisters 63 interracial church.The philosophy and plan He said,"I want to see Blacks realize that hammered out at All Souls were adopted by their gifts come from God, not the culture or the Committee of Negro Work (CNW), and the government. If they can understand that $2 million was raised by the church for Black these gifts under the guidance of God are what church development.Through the C~ a gives them their place, they don't need to worry number of new Black churches were started, about their place in an evil structure." Both the and Black membership in the PCDS churches local church and the denonlination at large have increased from 3,000 to 7,000 members in benefited from the work he built on spiritual three years. principles. Montreat Conference Center is In 1973, Bottoms succeeded Alex Batchelor integrated; there are no longer segregated as secretary of the Department of Negro Work presbyteries; approximately forty new Black for the PCDS.Prior to that he had held a churches were started during the period of his number of national-level posts in his church: work; and Blacks are participating at all levels assistant secretary of the Division of Home of the church.The work that Lawrence Bottoms Mission of the Board of Church Extension built on spiritual foundations utilized the (1964 to 1966), associate secretary of the existing structures to enhance the life of all Division of Interpretation and Research for the people and to bring Black Presbyterians into Board of National Ministries (1967 to 1969), the full life of the church. coordinator of Support Services (1969 to - Vera R Swann 1971), coordinator of Social Concerns (1971 to 1974), and from 1974 to 1976 he served Mildred McKee Brown as pastor of Oakhurst Presbyterian Church auly 26, 1930-July 3, 1997) in Decatur, Georgia. During this time he also worked with Leon Anderson, regional director Where there is no vision, the people perish. of Christian Education, and Mrs.A. L.DeVariest, (Proverbs 29:18a, KJV) a staff person on the Board ofWomen's Work. "Here comes this dreamer." The leadership of Lawrence W Bottoms (Genesis 37:19b, NRSV) has not gone unrecognized. He was elected moderator of the Presbytery of Louisville, then Mildred McKee Brown elected moderator of the Synod of Kentucky. had a vision for her On june 16,1974, he was chosen as moderator people and the church, of the General Assembly of the PCUS.He and it was shaped by a received the Distinguished Service Award passion for justice and from Geneva College and delivered the Settles compassion. She was the Lectures at Austin Theological Seminary. He dreamer who could was honored as the Distinguished American dream of"God's will Minister to speak to the Armed Forces in being done on earth as Britain and Germany, A number of colleges it is heaven." She could share the dream and conferred honorary degrees upon him. He interpret it for otllers, and she herself was was presented the Edler G. Hawkins Award actively involved in implementing her vision. by Black Presbyterians United in 1985. Mildred Brown was a faithful servant of her Lawrence Bottoms attributed his success to Lord.What she accomplished in life was the fact that he always tried to follow spiritual commendable, but what was most outstanding principles: first and foremost, it is God who about her was her faith. Trained as a social gives us all things; and second, spiritual worker and nurtured by her Christian discipline gives insight into life.These insights vocation, she was a force to be reckoned with can be used to affect structures. in the church and in society. She understood

64 Periscope 4 her responsibility for being ordained in the women of color were included in the planning Presbyterian Church. Elder Brown understood of national Economic Justice for Women she was ordained for function, not status, and conferences. She would not allow racial ethnic she valued her service as an elder.When many women to be seen as having fewer skills than women wanted to become ordained to the their white sisters.When necessary, she would ministry ofWord and Sacrament, Mildred held tutor her racial ethic sisters, but she would up the concept of the priesthood of all also let white women know there is validity believers and always saw herself as being in doing things from a non-Western cultural involved in performing ministry. Her ministry viewpoint. As the national staff person for the was awesome! Third World Women's Coordinating Committee I met Mildred in the 1970s.This was after in the United Presbyterian Church (U.S.A.),she I met the Rev. Edler Hawkins. Both impressed was a teacher, mother, sister, and friend to a me as caring individuals who were involved number of racial ethnic women who have in the life of the community as well as the gone on to make contributions in the church church. Both possessed a gentleness, but both and in their communities. She never seemed could be strong in their convictions and to aspire to be a role model, but rather commitments.As Pastor James Allen has put mentored or provided a mentor so women it in a sermon, they were "strong as nails could develop their skills. She knew. how to and soft as leather." My first encounter with find resources for specific purposes-whether Mildred was at a racial ethnic team meeting that meant scholarships or someone who in the Synod of the Northeast.When the could open doors. question of leadership for the National Black Even while she staffed Third World Caucus arose, she was very clear in pointing Women, Mildred was also a leader among out the particular needs at that particular time Black Presbyterians. She worked shoulder for Black Presbyterians. She was always keenly to shoulder with her brothers, not trying to aware of the social, political, and economic outshine them and never allowing herself to climate in which ministry is to be done. Her be relegated as subservient.Although I did not voice of wisdom was not without a challenge know her during the civil rights movement to the caucus to have a broader vision. of the 1960s, in conversations with and about Mildred freely gave of her wisdom and her I learned that she paid her dues.Although experience ill the Presbyterian Church.As civil rights laws changed things in the 1970s stated by Mary Jane Patterson, former director and 1980s, Mildred knew that we could not of the Presbyterian Church Washington Office, take anything for granted. Mildred was called on by the warriors who Mildred believed in education as a tool to were doing battle in the church and society. achieve a better way of life in this society. In She could supply strategic information, such as fact, that was a big appeal that Presbyterians who could be contacted as an ally, even when had for her. She even personally organized she herself was not present. She could be the fundraisers at her home for the United Negro activist when necessary, but she prepared College Fund. Her keen mind comprehended herself and was able to distinguish between how an organization such as the church simply winning a battle or winning the war. functioned and how to impact it from the She developed a plan of action and knew inside. For Mildred, polity was more than being how to collaborate with and how to work for aware of some things in the Book of Order: implementation and change. She had hoped to use polity for acts of justice, I witnessed her interpersonal skills as she or at least, not have it get in tIle way. She was worked with the staff of Presbyterian open to learning from others. She seemed governing bodies. In the 1980s, she made sure to have a talent for Identifying a variety of

Remembering Departed Brothers and Sisters 65 persons with skills and then matching those as the countries of Mother Africa. However, a skills to a particular task. great concern was the changing of traditional In 1988, Mildred became a national staff African American values. She could listen and member in the newly formed Evangelism and support new ideas related to Afrocentricity Church Development Ministry Unit.There she and the traditional Black church. Mildred used was able to bring her zeal for justice and hospitality and food-traditional Black combine it with action. She was willing to values-as a way to bond her colleagues in confront the complacency of some programs ministry regardless of their age or theological when justice demanded it. I think it was disposition. because her position was more than a job to Mildred's legacy reminds us that people her; it was a ministry that could make a who do not value their culture, whether by difference in the lives of people beyond Sunday ignoring it or allowing it to be commercially morning worship. It was about reminding exploited, are in danger of losing their will to congregations-and the Presbyterian Church live little by little. A church that does not value (U.S.A.)-of the imperative in Matthew 25 to the witness of God's messengers, especially feed the hungry, give drink to the thirsty, clothe the ones whose dreams reveal God's will, the naked, be compassionate with the stranger, whether by ignoring or misinterpreting them, and visit the sick and imprisoned. Mildred was is in danger of losing its will to be faithful never too proud to be concerned about the evangelists to present and future generations. least of these. -Bernadine McRipley I was fortunate to work with Mildred on two projects: one established to reduce teen James Rutten Costen, Sr. pregnancy and the other to promote evangelism within African American James Hutten Costen was congregations. Both projects involved issues of born October 5, 1931, in justice in African American communities. Omaha, Nebraska, to Mary However, Mildred always responded to the Lou Brookings Costen issues as, rust and foremost, a disciple of and William James Christ.When she used her office to promote Costen.After completing social and economic justice, she would not his public school allow herself to be limited by "church education, he enrolled policies" but rather stretched the policies to at Johnson C. Smith be more in conformity with the teachings of University in Charlotte, North Carolina, and Jesus. graduated with honors in 1953. He entered She found ways to produce culturally seminary at the university and graduated with specific resources for Black Presbyterians. She honors in 1956. He enrolled in the Master was not so much an enabler as a source to of Theology degree program at Southeastern help people identify and use their own power. BaptistTheological Seminary ill Wake Forest, This was evident as she worked with a North Carolina, and in 1964 became its first generation of younger pastors and laypersons Black graduate. who are facing a different challenge to African After his ordination as a Presbyterian Americans than the one confronted by the minister,Jim served as pastor of Mount Pisgah previous generation. Presbyterian Church in Rocky Mount, North Some of the new trials and tribulations Carolina. He also served a Presbyterian church come from the society and the world. She in Elm City,North Carolina, where he became was concerned about Black people in the involved in the civil rights struggle that helped Caribbean and Latin American nations, as well to remove barriers to the participation of

66 Periscope 4 African Americans in eastern North Carolina Education; the Board ofTrustees of the Fund society. As organizing pastor of Church of forTheological Education and the United the Master Presbyterian congregation in Negro College Fund; the Atlanta Theological Atlanta, Georgia, one of the flrst interracial Association; the Black Theology Project; the congregations in Atlanta, Jim continued a Visiting Committee of the Yale Divinity School; significant career in parish ministry. In 1969, the Society for the Study of Black Religion; following Johnson C. SmithTheological Past Presidents of Historical Black Colleges Seminary's move from Charlotte to Atlanta, to in Atlanta; and on the executive committee become the Presbyterian constituent seminary of the Association ofTheological Schools. of the Interdenominational Theological Center Among his Atlanta civic commitments were: (lTC),Jim Costen was selected as its dean. Southwest Atlantans for Progress (SWAP); In 1982,Jim was elected moderator of the Leadership Atlanta; Georgia Commission General Assembly of the United Presbyterian on the Holocaust; the Atlanta Chamber of Church (U.S.A.), the highest elected office in Commerce Business Development Committee; the church. In 1983, Dr. Costen and Dr.john the Atlanta Urban Training Organization; the Anderson, moderator of the Presbyterian National Conference of Christians and Jews; Church in the United States, jointly presided the Christian Council of Metropolitan Atlanta; at the reunion of the two Presbyterian bodies the boards of Capitol City Bank and Eastlake to form the Presbyterian Church (U.S.A.).Jim Community Foundation; and advisory groups played an important role in this historic event for the Atlanta Olympic Games. of the church. Upon his retirement from lTC, he was In 1983,Jim Costen was elected president honored with the title of President Emeritus. of ITC. Under his leadership, ITC made Possessed of an insatiable commitment to significant strides toward rebuilding itself. do more to advance the kingdom of God, It earned a reputation as one of the nation's Jim became a volunteer in mission for the strongest theological schools, and, with an Presbyterian Church (U.S.A.). He worked as enrollment of approximately 450 students, was director of development for the Presbyterian the largest predominantly Black seminary in Church in EastAfrica, helping to raise monies to the world. The institution's endowmel1t and its build a Presbyterian college to educate leaders faculty grew, both in number and quality. With for the church and community in Kenya.The Costen's encouragement the faculty produced funds have been used to build a library, student numerous scholarly publications and actively and faculty housing, and other facilities. One contributed to the church and society. of the faculty housing units was dedicated in During his professional career, Dr. Costen honor of Drs.James and Melva Costen. had many affiliations and belonged to many jim Costen was a member ofAlpha Phi associations. He served as chairperson of the Alpha Fraternity, Inc., Kappa Boule-Sigma Pi General Assembly Permanent Nominations Phi Fraternity,Alpha Kappa Mu Honor Society, Committee; the DesignTeam for Black and Theta Phi National Religious Honor Presbyterians United; the Board of Harbinson Society. He received honorary doctoral degrees Development Corporation (a new town from Johnson C. Smith University, Missouri development in Columbia, South Carolina); Valley College, Stillman College, Huron Southeastern Regional Council; Atlanta College, Barber-Scotia College, Shaw University, University Center Council of Presidents; and the Bethune-Cookman College,Tusculum College, MinorityTask Force on Reunion. He also served and the InterdenominationalTheological as vice chair of the GeneralAssembly Council. Center. He received the Edler G. Hawkins In addition, he served as a member or chair Award from the National Black Presbyterian of the following: the Committee onTheological Caucus. In 2000, he was selected as the

Remembering Departed Brothers and Sisters 67 Distinguished Alumnus ofJohnson C. Smith Testaments, there are many beautiful passages Theological Seminary for the New Millennium. describing what blessings look like: rivers Dr. Costen departed this life on April 11, running where once only deserts were, of 2003. He is survived by his wife, Dr. Melva lions lying down with lambs, of fields of wheat Wilson Costen (Helmar Emil Nielson Professor swaying and singing in the breeze, of every ofWorship and Music at ITC); two sons.james, person having his or her own fruit tree. Jesus Jr. of Kennesaw and Craig of Detroit; a daughter, came to shower us with his grace and mercy, Cheryl Costen-Clay ofAtlanta; and one brother, with his compassion and love. He came to heal William T.Costen. the sick, to comfort the dying, to clothe the I met Dr.Costen when he recruited me to naked, to liberate the oppressed, to feed the be among the first group of students to enroll at hungry, to wipe away our tears and fears, and the new seminary'sAtlanta location. I found him to give life and give it abundantly. to be warm and approachable as an educator It is so wonderful when our lives are blessed and counselor; erudite as a communicator and and enriched by one of God's special people, interpreter of the seminary's work and mission; like the late Rev.Dr.James Hutten Costen, Sr. and well prepared to take the seminary to a His life and ministry embodied the teaching higher level of service in theological education. of Scripture, offering a gentle paradigm for how Jim Costen was a good mentor. His door we, too, should seek to bless those we meet was open for seminarians to walk in and share along life's journey of faith. their joys and sorrows.We were invited into - DrDavid L.Wallace, Sn Dean, his home and church, where he would Johnson C.Smith Theological Seminary continue to nurture and support those under his tutelage. I recall looking forward to the Clinton M. Marsh "back to school" fellowship dinners. The food October 28, 1916-November 1,2002 was always delicious, and the fellowship was warm and inviting. Mer a full-course meal, Clinton Marsh, a patriarch Dr. Costen would close our time together of the Presbyterian Church with the speech that most of us knew from (U.S.A.),had one of the memory. It was called the Johnson C. Smith most diversified ministries Seminary Ethos Speech, and he continued to in the denomination. A share it in his position as president of ITC. In 1944 graduate of the pastoral conversations with his students, Dr. Pittsburgh-Xenia Seminary, Costen would emphasize the importance of he served in numerous seminarians embracing four words: "Honesty, capacities at the national, Integrity, Industry, and Commitment." synod, and presbytery levels. In my service as dean of the seminary, I For eighteen years he was the pastor of the have adopted this same speech. I continue to Witherspoon Church in Indianapolis. During challenge our students with this special ethos, those years he was a member of the Board but I have added one new word to the title: ofAmerican Missions in the former United "Stewardship." Dr. Costen also taught us to Presbyterian Church of North America, develop a loving and caring concern for our president of the Church Federation of Greater environment, health, family, community and Indianapolis, moderator of the presbytery and institutions, especially Johnson C. Smith synod, and a respected leader in civic and Theological Seminary, church organizations. Following his years in Dr. Costen's ministry blessed our lives in Indianapolis, he served as area secretary of loving and caring ways. In the Old and New Evangelism, interim synod executive for the

68 Periscope 4 Synod of the South, and associate synod internationally, Clinton's calm and gentle spirit executive for the Synod of Nebraska. cloaked an unyielding conviction about the His election as moderator of the General causes to which he gave his energy and his life. Assembly in 1973 was both preceded and -Agnes Marsh followed by many outstanding contributions. Always an advocate of education, he was a Lillie A. Ross member of the Board ofTrustees ofWarren March 22, 1901-August 31,2003 Wilson College, Maryville College, and Pittsburgh Seminary. He was a frequent "Mother Ross,"as she was speaker and staunch supporter of New affectionately called, was Wilmington Missionary Conference, interim a fitting description of dean ofJohnson C. Smith Seminary, and LillieA. Ross, president of Knoxville College. who taught elementary Clinton Marsh was the organizing secretary school in Baltimore, of the All-Africa Conference of Churches. He . Maryland, for forty-two was chosen by the African church leaders to years. When she served as be the administrator of the Ecumenical Program an elder at Madison for the Emergency Action in Africa. In this Avenue Presbyterian Church, the session capacity he worked with projects in twenty­ recognized the impact of her ministry to eight African countries, helping them to meet children in the church through the years, and their needs as they gained independence. in 1987, she was named "Mother of the The Presbyterian Peace Fellowship is on Church/The church's tutorial program was the long and varied list of Clinton's interests. renamed the LillieA. Ross Learning Center, and He was moderator for many years and was its preschool program was renamed the Lillie awarded the title of Moderator Emeritus. He A. Ross Preschool Day Care. LillieA. Ross was believed that peacemaking was a calling, not also the church's first director of Christian a conscience. Education. The Presbyterian Health, Education, and She was appreciated by the secular world, Welfare Association is on the list because of too. Baltimore Mayor Kurt L.Schmoke honored Clinton Marsh's participation in the Network her with a citation. State senators from on Alcohol and Other Drug Abuse. He was Maryland, the governor of Maryland, former devoted to the causes of social justice ministry U.S.Representative Kweisi Mfume, and and spoke and worked to eliminate the President George H.W Bush gave LillieA. Ross destruction caused by the use of alcohol. citations noting her community and cllurch During his last years, Marsh was an activist service. All of these honors came to this living against gun violence. He envisioned and witness who devoted so much of herself to organized Georgians United Against Violence, public and religious education in the more and he was the driving force behind an anti­ than eighty years that she was a member of gun campaign in Atlanta led by Concerned MadisonAvenue Church.The return of one Black Clergy. of her students from the years 1949 to 1950 A prolific writer, he contributed frequently to make a presentation in her honor at the to journals and newspapers. He authored LillieA. Ross Learning Center is further Evangelism Is ... , an examination of the testament of her influence over the years. dynamics of the growth and decline of the LillieA. Ross was the first woman to be Presbyterian Church following World War II. elected an elder in the MadisonAvenue Loved and respected nationally and Church, and she was the first African American

Remembering Departed Brothers and Sisters 69 woman to be elected a commissioner from Baltimore City Women's Hall of Fame in 1997. the Presbytery of Baltimore to the General We salute our living witness who, nearing the Assembly.At the time of the 209th General century mark, passed into the Church Assembly meeting in Syracuse, New York, in Triumphant in September 2003. 1997, LillieA. Ross had attended thirty-one - BettieJ Durrah assemblies, twenty-eight of which were at her own expense. Several General Assemblies have Robert L. Shirley, Sr. honored Ms. Ross for this outstanding record, September 9, 1928-August 31,2002 especially in light of her nonagenarian status. Robert Shirley was the At the 200th anniversary celebration of the son of the Rev.Frank Presbyterian Church (U.S.A.),a picture of Ms. Shirley and Anna Shirley. Ross was hung in the special hall celebrating He was nurtured Presbyterianism through the years. She had in the Biddleville been chosen as the only representative of her Presbyterian Church in presbytery. In 1996, she was honored as a Charlotte, North Carolina, "Woman of Faith" by the Women's Ministries .. where his father was the program area at the General Assembly. Her life pastor. Dr. Frank Shirley and achievements are recorded in the book later served as field representative of the Women ofFaith ofthe Presbyterian Church Board of National Missions for Catawba Synod, (US.A.), 1986 to 1996. In the book, LillieA. foreshadowing his son's service as a staff Ross is quoted as saying, "A vocation is what member of the Catawba InterPresbyterial Unit God gave you; an avocation is how you use many years later. Bob Shirley was educated in what God gave you to work with." the Charlotte-Mecklenburg public school LillieA. Ross continued to work with system. He graduated from Lincoln University Presbyterian Women over many years. She held with a baccalaureate degree in 1950 and offices at the congregational, presbytery, and received a Master of Divinity degree in 1953. synod levels.Additionally, she attended all of Lincoln University conferred an honorary the Churchwide Gatherings of Presbyterian Doctor of Divinity degree on him in 1979. He Women and the predecessor meetings until served pastorates in New Jersey, Carolina, her health began to fail. Church Women United and Virginia. (CWU) was also a passion of Ms.Ross. In 1979, Bob Shirley's special gift was in the area of she was the first member of her Baltimore unit administration. He was able to visualize the needs to be honored with a ValiantWoman Award. of churches, presbyteries, and communities, and During her long life she served ill many write programs and proposals to fulfill immediate capacities, including as president of Church and long-range needs.As a member of the staff Women United of Greater Baltimore. She was of the Catawba Synod and the Catawba the second Black person to serve in that InterPresbyterial Unit of the Piedmont Synod, capacity. As would be expected, she attended he helped many churches and non-ehurch all of the CWU assemblies that were held. organizations propose and fund social programs, As the years passed LillieA. Ross continued including job training, housing, and tutoring. His to be active-she was perhaps the most active genuine and relentless devotion to civil rights member of her congregation. Her commitment drove him on, despite criticism and adverse to her congregation, the larger church, and her circumstances. community makes her an exemplar of what a His advocacy ofJohnson C. Smith Seminary faithful witness can and should be. Awards and was pivotal to that institution's survival. In honors, therefore, continued to come to her, 1968, the outlook for the seminary was bleak; and she was inducted into the prestigious

70 Periscope 4 that year Shirley spoke to the General Assembly without blurring the denominational in Chicago championing Johnson C. Smith's distinctiveness ofJohnson C. Smith Seminary. continuance. After giving him a standing Dr. Shirley's ministry fulfilled the words ovation, the General Assembly concurred with of the prophet Habakkuk: "And the Lord Bob Shirley's masterful presentation.Today answered me," and said, "Write the vision and Johnson C. Smith Seminary remains one of the make it plain ... though it tarry wait for it, twelve theological institutions related to the because it will surely come." Presbyterian Church (U.S.A.). It is also one The Rev. Dr. Robert Shirley is survived by of the six constituent senlinaries of the his wife, Laura; daughter, Sandra; son, Robert InterdenominationalTheological Center OTC) Shirley,Jr.; grandson, Fela Reynolds; and sister, in Atlanta. What Bob articulated and supported May McDaniel. so very well was the ecumenicity of the ITC - Raymond Worsley

Remembering Departed Brothers and Sisters 71

Epilogue

L. Rita Dixon

As you read the articles in them to lead study groups.The study groups Periscope 4 you will find could meet at least twice each year, that the spirit that called once in the spring and once in the fall, or John Gloucester in 1807 in some other arrangement according to the to be the organizing congregation's program schedule. pastor of First African The year 2004 is just three years away Presbyterian Church from the 200th anniversary of the first African in Philadelphia, American Presbyterian congregation. Some of Pennsylvania, is still active among African our leaders are already planning a celebration American Presbyterians. If you notice carefully of our mother church and the Black you will see the spirit's movement in each Presbyterian heritage.We hope you will article, and you will feel it calling you to a begin considering how your congregation deeper discipleship ofJesus Christ. It will will participate in celebrating this historic continue to call you to follow Jesus into places anniversary.We pray that every congregation where people are in need of change, hope, will provide a creative commemorative health, liberation, and abundant life. program that involves the church and the We invite congregational leaders to maintain community in giving God thanks for the sets of 15 to 20 copies each of Periscope 1,2, great blessings we have received through 3, and 4 to use as resources for ongoing study the African American Presbyterian witness. of the African American Presbyterian witness Begin now! Don't let this and to develop a core of leaders onAfrican opportunity pass by American Presbyterian heritage and equip your congregation!

73