The 1992 General Conference adopted Calendar Item 1116, page 1207 of the Advance Daily Christian Advocate. The action of this petition directed the General Council on Ministries to include within its regular evaluation processes with general program agencies a review of each agency's effectiveness in strengthening the Black Church from the period of 1972-1993. This evaluation process was Phase I of a holistic approach in discerning future needs of the Black Church in such areas as new church development, leadership development, and ministerial recruitment. GCOM was asked to report the results of this evaluation in its report to the 1996 General Conference.
The mandate included Phase II which was related to assessment, future visioning, and call for action related to "Strengthening the Black Church for the 21st Century." This Phase focused on reviewing the past and discerning the future related to vitality and strategies to strengthen the Black Church in the United States. The study process called for recommendations to be reported back to the 1996 General Conference for action and implementation.
Study Process
The 1992 General Conference directed the GCOM to establish a study panel composed of five (5) members named by GCOM and five (5) members named by the National Black Methodists for Church Renewal, Inc. The GCOM provided administration and oversight for the work of the study panel during the 1993-96 quadrennium. Bishop Woodie White was elected as the Chairperson of this Study Panel, with a diverse group of committed Christian leaders from across the connection who brought vision and wisdom as they journeyed to discern where God was leading the Church. This study panel met each year during the quadrennium, combined with conference calls and prayers from its constituency for the future of a people of faith desiring to witness to its community and churches across the connection. Dr. James Shopshire served as consultant to this process, along with several witnesses from the community who shared faith stories, critical needs, and challenges for the future vitality of Black United Methodist congregations. As a part of Phase I, general program boards collected data and made reports to the study panel for the twenty (20) year period from 1972-92.
Early in the process, the study panel was clear that it needed to gather data about vitality and to develop a working definition of a vital church. This could only be done by talking to the churches who were themselves vital. Therefore, a survey was disseminated to a sample of clergy and lay persons who described vital signs for their congregations. This survey was administered through the mail to fifty vital congregations in rural, suburban and urban areas. Following this process, the same
survey was then presented to 700 leaders who attended the National Black Methodists for Church Renewal, Inc. meeting held in March 1994.
The analysis of these data provide clarity of needs and direction to ensure the future vitality of Black United Methodists. Critical needs in the Black community and the church, combined with a history of liberation and spirituality among a people of faith led the Panel to understanding that the Black United Methodist Church is a gift to the wider denomination. Therefore, the recommendations in this Plan of Action, although directed at the African American constituency, are intended as a gift to the denomination for hope, healing, and wholeness.
Study Panel
Bishop Woodie W. White, Chairperson
Dr. Douglas Fitch
Dr. Gilbert Caldwell
Dr. Karen Collier
Rev. Tyrone Gordon
Dr. Carolyn Johnson
Rev. Dolores Queen
Mr. Ernest Swiggett
Dr. Peter Weaver
Dr. Trudie Kibbe Reed,
GCOM Administrative Staff
Resource Persons:
Rev. Dr. Walter Kimbrough
Ms. Ruth M. Lawson
Rev. Delano McIntosh
Ms. Nelda Barrett Murraine
Dr. David White
Strengthening the Black Church for the 21st Century
A Summary
Broken covenant and broken people are not powerful enough
to prevent the redemptive love of God from reclaiming human lives for community.
It, therefore, is by and through Jesus Christ,
that we are called to the unity of the beloved community.
- Strengthening the Black Church For The 21st Century Study
Background
The 1992 General Conference directed and challenged the General Council on Ministries to evaluate the church's past effectiveness in strengthening the Black Church specifically during the period of 1972-1993 and, then, to undertake a process of assessing, visioning, and designing creative and new ways to further strengthen the Black Church in the United States.
The Need
United States census data revealed an 11% increase in Black population between 1980 and 1990. In spite of an increase in population, the most recent United Methodist quadrennial statistics (1992) indicate a 32% decrease in the number of Black UM Churches in the U.S. since 1974 and a 15% decline in Black membership during that same period. Aside from these statistics, there are many strengths to celebrate in the Black Church. However, too many congregations are merely existing and are in need of vitalization or re-vitalization, as are many congregations of other racial and ethnic groups. Therefore, the General Council on Ministries presents the study as a gift, not just to the Black Church, but to the whole church-- a gift filled with hope and possibilities for transformation.
Plan for Action
Vital congregations within the Black community will lead the way! Qualities of a vital congregation include prophetic engagement of all God's people, prophetic worship, prophetic pastoral care and prophetic evangelism. The Plan calls for the following:
the establishment of 25 Congregation Resource Centers by the year 2000. These Centers will be housed in vital Black congregations across the United States and will provide resources and training opportunities to 400 to 600 teams of lay and clergy from local churches to enhance all aspects of ministry.
the organization of lay and clergy teams from vital congregations to serve as resource persons as they share and work with other congregations in a covenant relationship. Teams will train other teams; each church will become a resource for another.
the utilization of geographic-specific and need-specific models to meet the particular needs of all churches whether they are rural, urban, or suburban. Churches located in neighborhoods that are experiencing racial or economic transition will find particular benefit from the Resource Centers.
a strong and intentional focus on the laity. This initiative will be built on the gifts and graces of lay members of congregations as they provide leadership to participating congregations.
Learnings from these vital congregations and their resourcing of other congregations will be shared with the wider church with the hope that the whole church can be strengthened through this initiative.
Biblical and Theological Reflections on
Hope, Healing and Wholeness
Strengthening The Black Church For The 21st Century
Core Values and Doctrinal Heritage
The equality of all people under God is a standard claim of Christian faith communities. It is a core value by which truth, faithfulness, and justice are measured. Yet this core belief has not always translated well into the life of church organizations. The mere existence of terms such as Black church points to the unhealthy and fractured nature of community that has persisted from the beginning. In reality, the disunity of the Church contrived from racial differences becomes all the more apparent.
The term Black church in The United Methodist Church points to the unique existence of a group of churches - approximately 2,500 at the present time - organized and supported by Black people within this predominantly White Methodist body. Hope was not lost with Black people who wanted to be Methodist. When the barrier of race blocked the shared participation of African American and European American people from worship and service together, many Black people made the choice to organize their own congregations, and to remain within the Methodist Episcopal Church. This was a sign of health among an oppressed people and a gift from God to the Methodist Episcopal Church and its successor bodies. All of the other important aspects of our quest for community should not be allowed to obscure the profound socio-theological significance of 210 years of sustained presence as part of The United Methodist Church and its predecessor bodies. It is worthy of celebration and witness that African Americans, whose life experiences have been compounded in the crucible of the African heritage and glory, filtered through the European understandings and distortions of faith, and borne as heavy burdens through servitude, oppressive slavery, demonic dehumanization, material exploitation and legally imposed segregation, continue to be hopeful.
The current phase of structural and cultural desegregation in The United Methodist Church, the American society, and at various points in the global sphere, is barely in its third decade. Formation of The United Methodist Church in 1968, at the height of the major civil and human rights movement of the 20th century, witnessed the rise of important theologies. Those theologies have generally been referred to as liberation theologies and have provided guidance for the recent past and have informed the continuing journey toward true community.
The core values of those emergent theologies are not new. They draw heavily on biblical sources and norms. The whole of the biblical canon has inspired and encouraged Black people in The United Methodist Church to continue the quest for faithfulness through a God who can sustain, restore and unify the people and "make a way out of no way." The promises of God's powerful providential action have always been taken seriously. Those theologies have held fast to the belief that all God's people stand as equals, and should be free from dehumanizingly contrived actions of other people's intent on grabbing the wealth and power over which we all have been given stewardship and responsibility. The demands of the good news of the gospel have also been taken seriously. Faithful being could not be separated from faithful doing. Responsiveness to God in church could not be separated from responsiveness in the wider aspects of communities and the world. True evangelism could not be divorced from mission, nor mission from ministry. And Christian ministry could not be dissected from what is morally right.
Faith practices, both traditional and Christian, deeply rooted in African peoples and cultures, informed those theologies of liberation. The concept of the unity and equality of humankind and communal values which support and nurture persons in groups are key aspects of traditional African and Christian faiths. Such concepts and values have contributed to a theological world view for Black people. They also constitute a significant gift to United Methodists as well as contemporary and future churches, regardless of denomination.
Reason, an important principle of the Methodist and Wesleyan doctrinal heritage, has always been important for Black people. Blind faith that would not allow African Americans to think through their predicament was never acceptable. Those who attempted to deceive Black people by planting the seeds of their superiority could not find fertile ground in the minds of Black people. The appeal to faith and reason led Black people in the predecessor bodies of The United Methodist Church to the truth, to an understanding of the brokenness and the lack of faithfulness of those structures. The same was true within The Methodist Church and The United Methodist Church. Even the subtleties of "Methodism's racial dilemma" are exposed by reason in ways that nothing else can adequately show.
A most critical area of the Methodist doctrinal heritage for Black people is that of experience. God's grace in the experiences of Black people has helped to give perspective to their own brokenness as part of the Christian faith community. This introspective view has been maintained while also struggling with the inordinate burden of White supremacy and its institutionalized partner, White racism. As a result , there has been a continuing struggle to avail themselves of God's grace through Jesus Christ and the work of the Holy Spirit. Black people have not excused themselves from the demands of the gospel to be people of faith and hope, to be advocates and agents of freedom, truth, love and justice. Belief in the saying that "God is not through with us yet,"--any of us, and the belief that "God can make a way out of no way," has prompted Black people in The United Methodist Church to transcend the pain and rejection that has accompanied being Black and Methodist within the mainline body. This faith taps into the hope that God will restore, reconstruct, redeem, reconcile, revitalize and renew all of our lives together in the unity of Christian faith community. Black people then, are not cut off from the possibilities of revitalizing and strengthening Black churches, and thereby, participating in the revitalization of the whole of The United Methodist Church for the God-given mission and ministry of community-building.
Creation And Affirmation of The Goodness of All Humankind
A primary article of faith held by Black people is that a God of creation, redemption, and liberation makes no distinction in the value of people. God affirms Black people in light of their creation in the "Imago Dei" the same as all others.
African Americans who remain in The United Methodist Church have historically maintained a profound faith in the creative power of God. In the beginning God created and proclaimed that all that was created was good. No color comparisons were made in God's proclamation that all of creation was good. No indication was given that some were more in the image and likeness of God than others. African American people, the direct descendants of the first people to inhabit the earth, are clear that all humankind stand equally as created beings who have been given moral responsibility to care about and for all of creation.
The evangelical faith of Black people gives assent to the belief that the God of creation laid the foundation for community in the three persons of the trinity. Through their presence--as three in one--redemption, restoration, reclamation, and reconciliation are offered to all God's people. In turn, a covenant is formed which affords liberation for the people and requires them to accept responsibility for the care of all creation.
Broken covenant and broken people are not powerful enough to prevent the redemptive love of God from reclaiming human lives for community. It, therefore, is by and through Jesus Christ, that we are called to the unity of the beloved community.
Church Structure and Ministry as Sin
The predominantly White predecessor bodies of The United Methodist Church represented broken relationship and separation from God and Black people. The denial of equality and prevention of equal participation as sisters and brothers in Christ violated the covenant that should have bound us with God and each other.
From 1784, when African Americans were present and active in the earliest organization of The Methodist Episcopal Church, Black people were an integral part of Methodism in America. The sin of equivocation and racial separation was there also from the beginning. Despite the evil spirit of racial supremacy that flowed from many of the White people, and the ruthless processes of dehumanization and exploitation that were imposed over centuries, Black people did not lose sight of the biblical vision of creation.
The experiences of Black people in the Methodist Episcopal Church were rife with insult and rejection. And while some Black people opted to create their own structures in the African Methodist Episcopal, African Methodist Episcopal Zion, and later the Christian Methodist Episcopal Churches, some held to the vision that a just God would ordain change that would eventually lead to unity of the church. From the organization of Mother Zoar in Philadelphia in 1794, to the others that followed soon after, Black local churches were organized in the Methodist Episcopal Church. Their separateness signaled both the brokenness of the predominantly White structures and the relative health of Black people who could affirm themselves, keep faith that change would come from God, and remain within the structures of predominantly White and decidedly hostile Methodist churches.
Various impositions - White Bishops in the office of president over Black churches; assistance of Whites with the organization of separate Black missionary conferences (Methodist Episcopal Church and Methodist Protestant Church) and formation of the racially separate Colored Methodist Episcopal Church, formed by the Methodist Episcopal Church South for Black People; the twentieth century creation of the Central Jurisdiction - together represented the most grievous expressions of the brokenness of White Methodists. Black people, though anguished and tired, chose to endure the Central Jurisdiction, indeed appreciated some aspects of the autonomy that went with it, and hoped that God would make the change that would open The Methodist Church to new possibilities for justice, equality and unity.
The United Methodist Church as a New Creation
The creation of The United Methodist Church paralleled the creation of Black Methodists for Church Renewal. Deliberate removal of the racial jurisdiction from the legal structures of The United Methodist Church moved in the direction that most United Methodists - Black and White - believed fulfilled God's plan for this denomination of the institutionalized church.
"Our Time Under God Is Now"
The need for change and renewal in many aspects of the life of the church was apparent, but particularly in the area of race relations. Black United Methodists had been patient (although not passive) for over 200 years with regard to their presence, participation, and treatment in the predecessor bodies of The United Methodist Church. It appeared that hope again was lodged in the biblical faith that those who act responsibly in God's continuing fulfillment of creation would be blessed.
From the beginning, rationalizations for racial separation flew in the face of scripture. Although endured, those rational errors were not accepted as gospel truth by Black people who chose to continue in the predominantly White bodies of Methodism.
Through the rough times, broken places, and the structural splits - when some Black people were the pawns of Whites whose biblical interpretation and theological reasoning were distorted by their racist ideology - the constant prayer was for divine renewal and strength to carry on. This journey brought hope and guidance to other oppressed groups and women who observed the struggle and liberation of African Americans. Through the wilderness of the Central Jurisdiction, the call for renewal was the voice of hope of all who believed in the promises of the New Covenant in Christ Jesus.
Black Methodists for Church Renewal held out great hope, but knew well that the racist forces of evil that remained in the new United Methodist Church and the society and culture at large, were not dead, nor were they truly interested in renewal for racial justice and "inclusiveness." Much of what was accomplished in the arenas of episcopal leadership and general church structures was negated in annual conferences and local churches.
Recognition that the struggle was not over led to a "gadfly" activism and the profound theological assertion that "our time under God is now." This unequivocal claim was both angry and forebearing. It was a rebuke and call to the church for the appropriate renewal of relationship. This claim was addressed to The United Methodist Church, and to Black United Methodists who were weary and wary of what the new creation of The Methodist Church portended. It was not a rejection of the cries for justice of other people of color who were just awakening to the distortions that White supremacy and racism have visited upon American Methodism. It was a call to address the issues at the historical roots of racism, issues held over from the very beginning when the people involved were primarily Black and White. It was a call to a predominantly White church denomination to repentance and faithfulness to the author of Creation and the good news of the Gospel. It was a call to Christian moral responsibility.
Through all of it, Black people within the structures of The United Methodist Church have maintained a vision and hope for a transformed and unified church. They do not overestimate nor do they lose sight of the fact that they were there and part of the earliest forms of Methodism on this continent. In the absence of concrete evidence of the demise of racism, they still never abandoned the faith that God can do much more than we ever thought or hoped. They never lost sight of the fundamental theological meaning of being part of the family of God's people who are seeking to be faithful Christians through The United Methodist Church. They never underestimated the strength and stamina of Black United Methodist Churches and Black leaders whose gifts from God have graced the church and who have enabled Black people in struggle to enrich the lives of all United Methodists.
Future Hope in God: Strengthening The Black Church For The 21st Century
At the dawn of the twenty-first century, Black United Methodists are as aware as ever that "our time under God is now." Theologically, we continue the work of community-building and look to the future and live in the hope that a gracious, loving and just God will hold us to the mandate of faithful participation in God's mission to save the world. The hope continues that we may increasingly share the ministry in the church and world with all of our brothers and sisters within The United Methodist Church.
Black people carry particular responsibilities for revitalizing and strengthening Black local churches within The United Methodist Church and offering our gifts to the wider church. Our prayer, which resounds through the decades and centuries past, is that as we take seriously our responsibility before God and in this United Methodist Church we will be joined by others. The denomination must also take seriously the need to support the endeavor, and in some places relinquish cultural and political control so that the work of renewal can be effective. The greater the contribution of the general church, the greater will be the renewal of the entire church's mission and ministry.
As we take account of the demands that God places upon our lives, we are compelled to remember that increased memberships, larger attendance, and more financial gifts alone are not enough to indicate strength and vitality. In addition, we will need to be able to declare that we catch a glimpse of growing unity and community; we will need spiritual depth expressing itself not only in gathered worship but also in the broad aspects of our physical and material existence; we will need wholeness and wholesomeness of personal and community life that finds increasing expression in everyday relationships; and we will need to center our response in Christ so that our lives will receive the gift of His transforming power, and our being and doing in church, community, nation, and world will bespeak the glory of God. Strength and vitality in all these matters point to the abundant life that God has promised, and only God can give for the future in which we are bound together.
Plan for Action
Black United Methodist Congregation Resource Centers
"Congregation To Congregations"
Learning Teams For Empowerment
1. It is envisioned that in consultation with the appropriate episcopal leaders, approximately 25 Congregation Resource Centers (host congregations) across the church will be selected by the Coordinating Committee for Strengthening the Black Church for the 21st Century for the purpose of working with partner congregations desiring greater vitality in all aspects of ministry. (See next section on Structure)
2. Lay and clergy "Congregation to Congregations" learning teams that will be trained and certified to work with partner congregations will be organized. This work will be comprehensive and intense and designed to make each congregation more effective in its witness to the gospel.
3. Representatives from partner churches will travel to host churches for on-site training, empowerment and nurture. All congregations will enter into a covenant relationship for purposes of embracing hope, healing and wholeness.
As a part of the covenant, each church will begin its process with prayer, bible study, fellowship, music, and seeking direction from God.
As each church learns from the other, they will journey together in seeking a direction for a ministry which impacts both the local church, the community, and the wider church. Each church becomes a resource for another one. Learnings will be shared as a gift to the wider church.
4. A service of dedication and recognition of "Congregation to Congregations" learning teams who enter into this covenantal relationship will be incorporated into the overall plan.
5. The work of these "Congregation to Congregations" learnings will be monitored and evaluated by the Coordinating Committee for Strengthening the Black Church for the 21st Century.
Working Definition And Description of a Vital Congregation
Strengthening the Black Church for the 21st Century
Vital Congregations
In addressing the matter of strengthening Black United Methodist churches for the 21st century it is imperative to have vital congregations lead the way in the implementation of the Plan. The effort to define and understand what comprises a "vital" congregation, what makes it effective and how it can be widely reproduced, has commanded much attention. This is especially the case in recent years when declining size and participation by local churches in the United Methodist connection have been a source of serious concern.
Nurturing the building of new vital congregations and revitalizing existing ones has occasioned numerous studies. What is a vital congregation and how can we understand what happens to cause some congregations to experience observable growth and others to stagnate or languish? It is apparent that the nature of the ministry and level of effectiveness of the leadership are critical variables in the development of vital congregations. Important studies have been undertaken to better understand what is required. It is deemed informative to consider what has been learned from the studies and then offer a general definition of a vital congregation.
In his book Doing the Gospel: Local Congregations in Ministry, Bishop Roy C. Nichols provides a comprehensive exploration of congregational vitality and supports his observations and conclusions with illustrative case studies. He uses a number of approaches to defining vitality. Early on he notes:
Congregational vitality is more than a bustling program of activities. Rather, it is doing the will of God, as set forth in the Scriptures and clearly delineated in the teaching of Jesus. Congregational vitality is descriptive of a quality ingredient that is more important than size. The pews may be packed, but if the church is programmatically a glorified country club, and emotional entertainment center, or a somber club presided over by a spiritual guru, it does not qualify as a vital Christian congregation----regardless of its numerical or financial strength.[1]
The questions proposed in a "nine-point inquiry" to United Methodist bishops give some indication of basic assumptions about vitality.[2]
Serious engagement in lay training and the utilization of laity in significant ministries.
Effective goal-setting procedures employed within the context of its missional statement of purpose and has a diversified ministry aimed at serving the real needs of people.
A balanced lay/clergy conception of ministry.
Strong in the programmatic areas of Christian education and small personal-growth groups, a responsibly intertwined mission and social action, and a level of stewardship commensurate with its potential.
A Christ-centered, biblically-based approach to ministry.
Effective lay/clergy evaluation procedures.
Average attendance at Sunday school, church, small groups, etc. considerably beyond that of the typical congregation.
The "anatomy of the vital congregation" is characterized in the following manner. The head is Leadership Ministries. These ministries contain 1) a pithy mission statement; 2) careful, futuristic planning, and 3) orderly, creative administration.
The trunk is Nurture Ministries. These ministries include 1) dynamic worship/preaching; 2) aggressive children/youth ministries; 3) comprehensive member-care system; 4) small interest, growth, study, activity groups; 5) intensive Christocentric; 6) attention-getting communications; 7) prayer empowerment; 8) effective stewardship cultivation; 9) warm intentional hospitality;
10) basic bible studies; and 11) all-encompassing Christian education.
Third and finally, are the appendages which are Outreach Ministries. These ministries include 1) pervasive evangelism; 2) missions saturation; 3) controversial social action/issues; and 4) compassionate community service.
5 A fundamental characteristic of the vital congregation is pastoral leadership. Indeed, Bishop Nichols called it "the key."[3] He delineates eight observations, the first being that vital pastors are indispensable to vital congregations and possess six important qualities:
They try very hard to model the gospel they proclaim.
Their motivation grows out of a well-conceived theology of ministry. Even when their theological self-description seems to be fixed, these pastors tend to be genuine Christian leaders who can relate to people with varying theological points of view. They tend not be dogmatic. They all seem to be consciously growing spiritually, "going on to perfection..."
Most of them have done special reading or taken special training in the area of church growth and vital congregation development.
The enthusiasm of these ministers creates an anticipatory climate in the congregation that inspires and motivates the laity.
They have uniformly had an experience of the meaning of the grace of God in their own personal lives.
They love people.
The other observations can be paraphrased and captured in essence as follows: Second, the theological label of the pastor or congregation does not guarantee vitality. Third, vital congregations can spring up anywhere, whether the population is increasing, static or decreasing. They grow because their many-sided ministries appeal to a variety of human needs. Fourth, vital congregations actively pursue a threefold approach to ministry as previously represented in "the anatomy of a vital congregation." Fifth, until seminaries are able to devote resources and attention to the practice of local church ministries, or until the general church develops a superior intern program, annual conferences will be required to provide local church pastors with select reading materials for cultivating vital local church ministries; require seminars and workshops for skills development; use pastors of vital churches to give leadership in teaching/education; and provide opportunities for pastors to become spiritually, theologically, and biblically clarified. Sixth, longer pastorates, where the challenges are greatest, will provide the opportunity for pastors to "earn leadership respect and experience." Seventh, full- or part-time paid lay persons in local churches provide an effective way to improving the quality of ministries. Finally, in developing a vital congregation, emphasis should be on raising the level of Christian influence in the life of the congregation and the community.[4]
One pastor of a United Methodist congregation, rapidly growing in effectiveness of ministry and size, has written a book which conceptually and experientially approaches the work of church growth. He deliberately focuses on African American congregations in predominantly White Protestant denomination. Carlyle Fielding Stewart, III, in his book African American Church Growth, 12 Principles for Prophetic Ministry, cogently presents the case for what he calls "prophetic ministry."
Building on the central thesis that:
"black churches can build viable congregations within mainstream denominations by employing principles of church growth which reflect a prophetic concerns for the ethos and life of the African American experience"
He maintains that the "prophetic-relational components of church growth have not been addressed."[5] For Carlyle Stewart, prophetic ministry is the critical method for vitalizing Black congregations"... prophetic ministry is defined as:
The process of calling the people of God into an awareness of God's saving, liberating and redemptive acts so as to compel the radical participation of individual and communities in spiritual, social and personal transformation. The result of that transformation will be the realization of human wholeness and potential in the present, as well as in the future.[6]
Prophetic ministry has a number of tenets, attributes and principles that can be briefly summarized. According to Carlyle F. Stewart, III, there are four tenets of prophetic engagement.[7] They are:
Prophetic Passion
Prophetic Conviction
Prophetic Investment
Prophetic Vision
The prophetic attributes of ministry are stated as the positive norms of African American culture.[8] They are:
Valuing the Truth of One's Existence
Developing Positive Relationships
Improvisation, Spontaneity, Innovation
Spirit-centered Reality
Prophetic worship is presented at the next important area for building vital and growing congregations.[9] They are:
Celebration - The Four Movements of Celebrative Worship being Inspiration, Valuation, Consecration and Motivation
Invitation
Information
Pastoral care in the vital or growing congregation has several facets. Prophetic pastoral care is given three essential principles,[10] mainly:
The Pastor as Prophetic Clarifier
The Pastor as Creative Confronter
The Pastor as Prophetic Restorer and Comforter
Next he develops three principles of prophetic education. His principles of prophetic education[11] are outlined below:
Investigation (including biblical inquiry and African influences in the Judeo-Christian Heritage; existential inquiry and the Sunday sermon)
Interpretation (including innovation, rites of passage programs and Black cultural institutes, holistic spirituality, redefining jazz as sacred music; evaluation)
Application
The last area of prophetic ministry developed by Dr. Stewart is prophetic evangelism.[12] He develops three principles of prophetic evangelism as listed below:
Proclamation (interpersonal relationships, community outreach and congregational inreach, the Sunday sermon)
Propagation/Communication
Participation (removing barriers, creating a context for belonging, empowering women leaders, creating programs for male empowerment, clearing the way for youth, moving beyond the B.S. [bureaucratic syndrome] and enabling economic empowerment through programs of self-reliance)
The previous several pages have presented a review in outline of two important books that speak to the issues of developing vital congregations. A number of illustrations, characteristics, tenets, principles, models, observations, descriptions, etc. have been underscored as important developmental tools for building vital congregations. How then, can a vital congregation be succinctly defined so as to help one identify one if it is seen and develop one when and where it is needed. While no singular and final definition may be formulated, it is clear that identifying characteristics of a vital congregation are possible. The study panel has seen evidences of vital growing Black United Methodist congregations in every jurisdiction. It is from these congregations we propose to learn and share so that others might become vital, growing, and effective congregations in mission.
African Americans have a proud heritage as United Methodists dating back to 1758. This presence has resulted in a strong and vital witness in congregations and the world where lives and communities have been transformed. The Black United Methodist Church has given birth to liberation and empowerment of an oppressed group. This study has revealed the significant number of vital, growing, effective Black congregations. Many of them inspire vitality across the denomination.
As we move from the 20th to the 21st Century, there is the need for continued and expanded witness in a hurting and hungry world.
While there are many strengths to celebrate, it is critical that there be vital Black congregations to address stagnation and demise in other congregations and communities. These include rural, urban, suburban and transitional communities.
The Plan includes a holistic vision and mission statement for the ministry of the church. It is implemented to meet the personal and individual as well as the group and social needs of the members and the surrounding community. The ministry is holistic or balanced paying attention to the relationship with God, the neighbor, and others in midst of life together in community.
It is the hope of the study panel that the 1996 General Conference will respond positively to this celebration of the past and opportunities for the future by adopting the following plan for Strengthening the Black Church for the 21st Century.
Congregation Resource Centers
Congregation Resource Centers shall be identified across The United Methodist Church in consultation with episcopal leaders. All congregations so designated shall possess the characteristics of a vital congregation which are defined as follows:
1. A vital congregation is a local church of any size, with the leadership of an informed, educated, creative, energetic, biblically and theologically grounded pastor, that has formulated and implemented a plan of ministry. The plan includes a holistic vision and mission statement for the ministry of the church. It is implemented to meet the personal and individual as well as the group and social needs of the members and the surrounding community. The ministry is holistic or balanced, paying attention to relationship with God, the neighbor, and others in midst of life together in community.
2. A vital congregation takes seriously the full range of developmental, spiritual, social and material needs of persons and groups of all ages, both genders, those with specialized needs and cultivates and educates the laity for participation and leadership in God's mission through the ministry of the church. Passionate and compassionate responses, which emulate the love and justice of God, characterize vital congregations.
3. A vital congregation pays close attention to its gathered life in which worship, singing, devotion, prayer, praise and preaching in the varied traditions of the African American churches and communities are pursued, without apology.
4. A vital congregation emphasizes bible study in small group contexts and the use of interpretive principles that promote understanding and bring the biblical message to life in contemporary situations and conditions.
5. A vital congregation depends on effective planning and administration in which comprehensive and broad-based approaches to ministry are undertaken on a day-to-day basis. Evaluation is an indispensable part of ministry. This includes prophetic ministries of worship and celebration, pastoral care and support, innovative education, and prophetic evangelism, mission, stewardship and discipleship.
6. A vital Black congregation taps into the deep streams of spirituality in the heritage and life of Black people and necessarily informs, interprets, investigates and acts on the needs, problems, and issues arising from the social-political, cultural, and economic aspects of life in church, community, nation, and world.
In areas where there is no designated Congregation Resource Center (i.e. Town and Country, Inner City) a determination will be made to convene six (6) or eight (8) such congregations for the express purpose of helping empower them to become a Congregation Resource Center.
All congregations invited to participate as a Congregation Resource Center must agree to participate in the program as a teaching institution. Participating churches in the United States will be encouraged to network with the Congregation Resource Centers after the training period has ended.
Structure for Strengthening the Black United Methodist Church For The 21st Century
"Christ Our Center for Hope, Healing, and Wholeness"
The panel recommends that there shall be a Coordinating Committee for Strengthening the Black Church during the 1997-2000 quadrennium to coordinate, evaluate, and implement the Plan of Action.
Structure
The Coordinating Committee will have 19 members including fifteen individuals from each of the five jurisdictions. It is recommended that the representation include one laywoman, one layman, and one clergy person (three persons total from each of the five jurisdictions to be named by the respective College of Bishops). In addition, there will be two persons (one lay, one clergy) to be named by the National Black Methodists for Church Renewal. The Council of Bishops will also name two bishops to serve on this committee for a total of nineteen voting members.
Each general agency and commission will name a representative (at their expense) to resource this Coordinating Committee. Evaluative reports of the work of this coordinating committee will be reported on an annual basis to the General Council on Ministries.
Accountability
This Coordinating Committee will report to the GCOM sharing yearly progress reports and evaluation of the Plan of Action, and shall be accountable to the GCOM for administration. Annual reports will also be made to the National Black Methodists for Church Renewal, Inc.
Responsibilities
The Coordinating Committee is charged with the responsibility for keeping alive the congregational focus of this Plan of Action. Representatives of local congregations, in team configurations, composed of laity and clergy will be invited to do on-site training, study and participation in the daily ministries of host Congregational Resource Centers. Special attention will be given to the unchurched and crises in communities. The Committee will also utilize the six categories of criteria identified in this Plan of Action in selecting congregations as host Congregation Resource Centers. In addition, this Committee will provide oversight for implementation of the Plan of Action.
The responsibilities of this Committee shall include at least the following:
1. Hiring and supervising the Congregation Resource Center Coordinator (full time staff person will oversee work and implementation of this Plan).
2. Determining those congregations that shall be host Congregation Resource Centers with accountability and evaluation of services (e.g. contractual agreement, biennial timeline, certification).
3. Developing programmatic goals and agenda for the partner congregations based on a "Needs Assessment" that reflects each church's history, community context, mission, core values, demographics and understanding of their identify as a Christian community.
4. Setting a budget and fiscal oversight based on delivery of services and partnership between host and partner churches.
5. Ensuring covenantal relationship between partner and host churches that includes not only resources, but the creation of materials tailored to the training of lay and clergy teams.
6. Focusing on congregations seeking to identify and create outreach ministries to the community and those who are unchurched.
7. Establishing standards for evaluating host churches who are mentoring.
8. Evaluating the effectiveness of the Plan of Action and reporting with followup recommendations to the General Conference of the year 2000.
9. Reporting to the GCOM on an annual basis, with evaluative comments and monitoring.
10. Offering key learnings and models to the wider denomination as a gift of hope, healing and wholeness.
11. Developing models for "Congregation to Congregations" learning.
Quadrennial Budget
1997-2000
Congregation Resource Centers $1,200,000
Establishment of Approximately 25 Centers developed over the quadrennium
10 Training Sessions Per Year for 10-15 congregations = 400-600 Congregations over the Quadrennium
Subsidization for Scholarships
Coordinating Committee Expenses 112,400Meeting expenses for Coordinating Commitee 2 meetings per year
Developmental Resources 50,000
Audio/Visual Materials
Production of Printed Training Materials
Personnel & Administration 417,000
Coordinator Salary (fulltime staff person)
Secretarial Support
Travel
Office Expenses
_________
Total $1,779,400*
Recommended Annual Allocation 1997 $ 439,450
1998 439,450
1999 442,150
2000 458,350
*In the spirit of collaboration and support from across the church, the above financial figures are to be supplemented and multiplied by the addition of human and other resources from the Black Church through African American leadership, in-kind contributions from each vital congregation for housing and other needs.
Historical Summary of Ethnic Minority Local Church Missional Priority And the General Program Boards
Strengthening The Black Church For The 21st Century
I. Introduction
In approaching the task of strengthening the Black United Methodist congregations for the 21st century, the Panel first directed its attention to the twenty (20) years preceding the current quadrennium. Specifically, the effort has been made to compile and analyze the nature and impact of the four general program boards on Black churches from the time of the reorganization of the denomination programs beginning with the 1972 General Conference legislation through 1992. To set the context, a review of General Conference legislation is presented with reference to the Ethnic Minority Local Church (EMLC) emphasis in each quadrennium since 1968.
The summary that follows provides a sketch of the principal endeavors of the 1) General Board of Global Ministries, 2) General Board of Higher Education and Ministries, 3) General Board of Discipleship and 4) the General Board of Church and Society. It is important to note that the sustained efforts of these four agencies were directly linked to the missional priority quadrennial emphases, especially those concerned with the "Ethnic Minority Local Church."
An inquiry was made of the four major program boards seeking the assessment of current leadership of how Black United Methodist Churches have been strengthened by each board over the past 20 years. Specific questions were posed as indicated below:
1. What have been the particular mandates of the General Conference to your agency with reference to strengthening Black Churches through the EMLC missional priority?
2. What particular programs, services, events, processes contributed to the work of strengthening Black churches under the EMLC Priority?
3. What financial expenditures were incurred in pursuit of your EMLC objectives for the agency?
4. What changes or constructive contributions resulted from the work of your agency with Black local churches on the EMLC Missional Priority?
5. What procedures were followed in evaluating effectiveness in strengthening Black Churches?
6. What has been the single most significant accomplishment of your agency in each quadrennium and overall in strengthening Black churches through the EMLC priorities?
7. What are your hopes and dreams for Black United Methodist local churches as we move toward the 21st century?
Following the presentation of ethnic minority local church priorities, which had import for the Black United Methodist churches in each quadrennium, a self-evaluative performance review of the four program boards is presented.
The missional priorities for the six (6) quadrennial General Conferences since the formation of The United Methodist Church provide an overall perspective on the development of the EMLC initiatives.
II.Two Decades of Missional Priorities
A.1968 - "A New Church for a New World"
The 1969-72 quadrennial program served as forerunner of the EMLC emphasis that was shaped in later quadrennia. Most notable during the first quadrennial emphasis of The United Methodist Church was the conscious effort to focus the resources of the church on "reconciliation, witness and renewal." Perhaps the most concrete expression of commitment to those goals was the establishment of the $20 million "Fund for Reconciliation," over and above regular giving, to fund programs of reconciliation. (Together, 1968, page 6) Of the several specific goals it is noteworthy that the uniting General Conference of 1968 called for "special efforts to listen to and minister to those victimized by `manifold social dislocations,' particularly racial and ethnic minorities, the poor in both urban and rural communities, and young persons." The Conference also recommended "placement of larger numbers of Negroes in decision-making positions throughout the church." (Together, July 1968)
B.1972 - "Bishops Call for Peace and Self-Development of People"
The emerging will of The United Methodist Church to faithfully address some of the needs and issues related to Black people and people of color is apparent in the historical record. Empowerment and self-development of people, who had been historically oppressed, exploited or otherwise excluded, continued to command the attention of the denomination. A missional priority that would focus on the needs, problems, issues, and God-given potential of racial ethnic people in church and society took shape during 1973-76. Specific legislation for the 1976 General Conference was the result.
C.1976 - "Ethnic Minority Local Church" (EMLC)
As one of three missional priorities for 1977-80, the programmatic thrust for an ethnic minority local church missional priority was considerably refined by the 1976 General Conference. Specific sources for funding the work were identified through regular board channels, special apportionments, advance specials, conferences and/or local churches. Funding categories for the projects were also defined with reference to expenditures for ethnic minority local churches. For the quadrennium, the categorical percentage of expenditures were as follows: salary supplement (64%), church extension (22%), outreach ministries through the General Board of Global Ministries (10.4%), outreach ministries through the General Board of Church and Society (3.4%) and congregational nurture (0.4%). The pattern of expenditures illustrates that the largest amount of funding went to salary supplements. The least amount went to congregational nurture.
Other efforts by the General Conference to make the missional priority on the Ethnic Minority Local Church more effective included the reprioritization of funds in general program boards and agencies, a call for reprioritization within annual conferences, and provision for new funds through the Missional Priority Fund and the Advance for Christ and His Church. The evaluation of The Retrieval and Tracking Committee of the Interagency Coordinating Committee of the Ethnic Minority Local Church held that the reprioritization of funds did happen at nearly every level of The United Methodist Church. Special apportionments and the Advance did not do as well as anticipated, although their contribution to national projects was significant. (A Report of Ethnic Minority Local Church Programs and Projects Supported by General Boards and Agencies in Cooperation with Annual Conferences of The United Methodist Church During 1977, pp. 1-3, 7 & 14).
In another report on the Ethnic Minority Local Church Missional Priority, it is noted that The United Methodist Church made a good beginning in this missional priority in the areas of "empowerment" through salary supplements and facilities improvements, education/training projects and helping the church to decide and take action on key initiatives. However, comparison with the other two missional priorities of the quadrennium, especially at the local church level, showed a lack of motivation to make a truly constructive difference. Other areas such as congregational nurture and recruitment of persons from racial ethnic groups as candidates for the ordained ministry were not vigorously pursued or were not adequately funded. (Readus J. Watkins, United Methodist Communications, What Happened to All That Missional Priority Money, pp. 5-7).
D.1980 - "Developing & Strengthening the Ethnic Minority Local Church"
The General Council on Ministries was given responsibility for the implementation of the missional priority for the 1981-84 quadrennium. Its role in coordination and implementation was, by this time, well established. Coordination of the efforts of the program boards was carried out through a Missional Priority Coordinating Committee. Seven basic goals were proposed for the implementation of the Missional Priority:
1. Evangelism and Church Growth
2. Nurture (Adult and Youth Ministries)
3. Worship
4. Outreach (Community Service and Mission Interaction)
5. Ministers (Enlistment, Training, Support, Deployment)
6. Organization (Representation, Ecumenism)
7. Church Development and Buildings
(See 1981-84 EMLC Ministries, pp. 2-3, United Methodist Communications).
E.1984 - "Developing & Strengthening the Ethnic Minority Local Church:
For Witness and Mission"
The 1985-88 quadrennium afforded The United Methodist Church the opportunity to move beyond a faddish program response to missional effectiveness with racial ethnic people and their congregations within the denomination. Many were only beginning to come to grips with the reality that one or two quadrennia would not be enough to effectively strengthen ethnic minority local churches. Those with adequate vision could see that strengthening racial ethnic churches was an integral part of strengthening the whole of The United Methodist Church for witness and mission. This emerging consciousness was given expression in this way by one respondent.
"This missional priority will continue the unfinished task of providing resources, recruitment, leadership development, training and support for ethnic minority local churches and will seek to involve the total church in the implementation of the priority." (Paula Johnston, "Developing and Strengthening the Ethnic Minority Local Church: For Witness and Mission," The Interpreter, January 1985, p. 4).
The same article highlighted some of the achievements in various local church and community projects. At the same time, the difficulty of drawing the interest of the 95% White majority in the church was acknowledged.
The Missional Priority Coordinating Committee developed a clear and precise operational manual for use during the quadrennium. It contained sections on goals, objectives and strategies; General Conference funding; guidelines for annual conferences; and a working section for each of the four designated racial ethnic groups.
The section on "Working with Black United Methodists" is outlined in terms of :
1. Witness
2. Discipleship (Adult and Youth Ministries)
3. Liturgy
4. Outreach (Community Service and Mission Interaction)
5. Leadership (Recruitment, Training, Support and Deployment)
6. Structures (Representation and Ecumenism)
7. Facilities
The Missional Priority Fund was continued with a slight decrease in its percentage of the total apportioned funds of the general church. The General Council on Finance and Administration has reported that the annual averages of funds received for the Missional Priority Fund during the quadrennium was $5,257,761 or 6.8% of the total of apportioned General Funds. (See workbook on The Financial Commitment of The United Methodist Church, 1993-1996, General Council on Finance and Administration, June 1992, p. 13).
F.1988 - "Celebrate and Witness: Celebrate God's Grace - Witness for Jesus Christ"
(Quadrennial theme)
Having gained perspective on strengthening the racial-ethnic churches over three quadrennia, the General Conference moved to incorporate all of the missional priorities under one theme at all levels of the church.
G.1992 - "Celebrate and Witness: Celebrate God's Grace - Witness for Jesus Christ"
(Quadrennial theme, continued)
The United Methodist Church has proposed to help strengthen Black United Methodist churches through legislation for funding, resourcing, leadership development, and other efforts. The record of accomplishments since 1972 is mixed. The 1992 General Conference mandated a review of the strengths and weaknesses of the effort to strengthen Black churches over two decades of work. The review includes, but is not limited to, areas such as new church development, leadership development, ministerial recruitment, and outreach/justice ministries. In the report that follows a general review of what was accomplished through the general boards and agencies is provided. This twenty (20) year review has been constructed from the reports of the four major program boards.
III. Self-Evaluation of Performance by the Four Program Boards
A.General Board of Global Ministries (GBGM)
1.In response to the mandates of the General Conference, the General Board of Global Ministries reported these included:
Offering workshops on effective models for church development.
Training and equipping lay persons for ministry.
Locating new outreach ministries through programs such as the Black Community Developers.
Working with Black church leaders and annual conferences in promoting mission interaction between the U.S. and Africa, as well as other areas of Christian work.
Reviewing salary supplement policies and procedures and upgrade practices, where necessary, in consultation with leaders in Black churches and annual conferences.
Reviewing current annual conference policies and allocations concerning the acquisition and improvement of church facilities in light of present needs and future prospects.
2. The particular GBGM programs, services, events and processes that contributed to the strengthening of Black churches under the Ethnic Minority Local Church (EMLC) priority were:
The Annual Conference EMLC Chairpersons Training Program
The Black Community Developers Program
The Crusade Scholarship Program
The Leadership Development Grant Program
The Harry R. Kendall Hospital and Home Fund
The Lay Health Advisor Training Program
The creation of Mission Enabling Workshops
The Older Adult Advocate Training Program
The Hunger/Poverty Program of United Methodist Committee on Relief (UMCOR)
The EMLC Program of the National Program Division
The EMLC Consultants Program
Other services and processes included:
Funding for Salary Supplements
Outreach and Church extension
Consultation with Black leadership
Cultivation with all Black churches in Advance promotion
Special Sundays promotion and financial planning through a program of Current and Deferred Giving
Consultation and resources for HIV/AIDS workshops and ministries
Black persons deployed as volunteer disaster response specialists
Consultations on participatory health appraisal
Consultation with Black representatives of educational institutions to stimulate more recruitment of Black persons as candidates for missionary service
Leadership development grants and projects for Black women in local United Methodist Women (UMW) leadership roles, Black leadership for church development and resourcing churches with speakers, especially on how to support missionaries.
Significant recurring events have been:
The Black Church Convocations which have focused on strategies for church growth and development .
The Black Community Developers Program annual training events.
Leadership training for Black women in local United Methodist Women's units (UMW) funded by the Women's Division.
Disaster Response Training for Black Community Developers.
3. To the question of financial expenditures in pursuit of agency EMLC objectives for Black churches, the GBGM provided some summaries by quadrennium, decade, the whole of the time period under consideration (1973-1993), and by project or program grants.
1989-92 $1,097,550 EMLC priority
1977-87 $5,582,672 Grants to Black churches, groups & agencies
1972-93 $2,000,000 Black Community Developers
1972-93 $ 800,000 Training events (16)
___________
$9,480,222
Although an exact figure has not been calculated, GBGM estimates that specialized offices in the National Program Division have allocated funds for strengthening Black churches and constituent groups. The amount "surely runs into several millions." (General Board of Global Ministries Report on Strengthening The Black Church for the 21st Century, p. 3). Those offices include Town and Country Ministries; Urban Ministries; Women and Families; New Church Development; Finance and Field Service; Office of Loan Administration; United Methodist Development Fund; and Community Economic Development and Architecture. The GBGM report states that:
"Although it is not feasible to designate by racial background, the Women's Division provides millions of dollars each quadrennium to support programs and facilities in agencies that provide institutional ministries services to predominantly Black constituencies."
The Supplementary Giving Program granted $66,900 to Black churches and related groups. (GBGM Report on Strengthening the Black Church for the 21st Century, p. 3).
1989-92 $ 66,900 Women's Division/women, children and youth
GBGM further notes that the United Methodist Committee on Relief (UMCOR) allocates 20% of the World Hunger/Poverty Mission Emphasis funds in the Advance to the National Program Division for domestic programs in the United States and Puerto Rico. The amount below was disbursed in the immediate past quadrennium through Black churches and projects.
1989-92 111,050 UMCOR domestic relief
Finally, with reference to financial expenditures in pursuit of EMLC objectives for GBGM, the commitment to double the funds available for EMLC by providing $500,000 a year over and above the amounts designated by the General Conference has been an important lift to many of the accomplishments reported.
The overall amount of expenditure cannot be determined exactly by the report submitted by GBGM. Based on the figures, an estimate of $12 to $15 million dollars expended toward EMLC objectives over the last 21 years with Black churches and projects is probably not far afield.
4. To the question of changes or constructive contributions resulting from work with Black local churches on the EMLC priority, GBGM reports several "sample" developments as follows:
The establishment of the Office of Black Ministries
The creation of the EMLC Consultants Program
The enabling of Black churches to upgrade facilities
The providing of tents by UMCOR for use by churches in the Saving Station Ministries
5. To evaluate the effectiveness in strengthening Black churches, GBGM followed procedures as given below:
Each funded project was required to submit to the National Program Division a completed evaluation report which was in turn evaluated by the EMLC committee.
Annual conference committees were asked to develop their own evaluative process for EMLC funded projects.
6. When asked what has been the single most significant accomplishment of your agency in each quadrennium and overall in strengthening Black United Methodist churches through the EMLC priorities, the GBGM report stopped short of claiming any particular accomplishment. Instead, it offered several achievements over the total period that it deemed important. They are as follows:
The establishment of EMLC consultants to resource both annual conferences and local churches.
The consultation of the Black church which resulted in the development of a booklet for annual conferences.
The 1988 consultation on ministries with women.
The training of lay health advisors in local churches to assist in addressing specific health needs including disease prevention, health promotion, health monitoring, direct treatment and care.
7. The hopes and dreams expressed by the GBGM report were far-reaching, though succinctly presented. The different aspects included:
That congregations experience numerical growth and the ability to reach the underclass.
That they become more responsive to the needs of dysfunctional Black families .
That they become more and more a resource for change and direction in dealing with social ills such as homelessness and crime.
That Black churches be more true to their heritage, understanding that being a part of the connection does not mean the loss of their uniqueness.
That the Black church be a place where individuals gain identity and can have a caring community.
That more women become involved in leadership roles.
That congregations become healing communities and operate as centers for health, healing and wholeness.
That Black churches provide a more visible response to the needs of the communities they serve by daily activities and 24-hour accessibility.
That strong worship, community outreach and youth ministry are provided.
That significant leadership development opportunities are provided for lay persons.
That every Black United Methodist Church continue deaming and working to become a more vital, thriving, serving congregation in its community, a congregation that contributes to the reclaiming of The United Methodist Church.
That Black United Methodist Churches become spiritual, social and political centers of the community and that local churches develop models for youth leadership development and empowerment.
That Black United Methodist churches take seriously the responsibility to enable and support persons for ministry-ordained, diaconal, missionary, etc.
That Black United Methodist churches take the lead in establishing ties with persons of African descent in Africa and across the diaspora.
B. General Board of Higher Education and Ministry (GBHEM)
The mandates of the General Conference to the General Board of Higher Education and Ministry, as pertains to the EMLC missional priority and strengthening Black churches, have been reported by program divisions. Pertinent summaries are provided below of programs specifically related to Black churches from 1972 through 1992 and as projected for 1993-96.
1. Division of Ordained Ministry (DOM)
Minority In-Service Training (MIST) grants.
Ethnic Centers: Multi-Ethnic Center at Drew.
Jurisdictional Block grants: Used for seminary scholarships, the majority of which go to African-American students.
Continuing education for ethnic clergy: In cooperation with the Division of Ordained Ministry, periodic continuing education experiences by and for Black pastors. Funding, consultation and design was provided by Division of Ordained Ministry. Black Methodists for Church Renewal (BMCR) has been included in the consultation process.
International Clergywomen's Consultation -1975, 1979, 1983, 1987, 1991.
One Household, One Hope, a book written and published for racial ethnic clergy and their families regarding issues pertinent to them.
Anti-racism Continuing Education Program: DOM organizes and sponsors laboratories on combating racism whereby White ordained and diaconal ministers are provided insights and resources for developing specific courses of action for combatting personal, societal, and church racism based on the mandates in The Book of Discipline.
Support for Gammon Theological Seminary, a historically Black institution .
African American Clergywomen's Consultation, 1988: A gathering of African American United Methodist clergywomen for worship, study, support, networking and fellowship regarding issues pertinent to African American Women in ministry.
African American Clergywomen Grants, 1989-1992: Grants provided by the DOM for the purpose of consultation and communication among African American clergywomen.
African United Methodist Clergywomen Association, 1986-92: An association established in 1986 for working with issues of African clergywomen; includes quadrennial consultations and information networks.
Women of Color Scholarship/Mentoring program, 1989-92: A scholarship and mentoring program for women pursuing Ph.D. and Th.D. degree programs in preparation for seminary teaching.
International Clergywomen's Consultation, 1995: An international gathering in which African American and African clergywomen will be full participants and represented on the design team.
African American Clergywomen Grants, 1993-96 for the purpose of consultation and communication among African American Clergywomen.
2. Division of Chaplains and Related Ministries (DORM) - The DORM has very little work with local churches, and consequently the focus of this report is only peripherally linked to strengthening the Black church.
DORM has sponsored seminary students and pastors at the Racial-Ethnic Minority/Invitational Conference each winter for the last four years. They acquire skills which may translate to more effective leadership in the local Black church.
DORM has sponsored Clinical Pastoral Education students in leadership skills development for the last six (6) years.
DORM EMLC financial expenditures have approximated $12,000 in seeking to accomplish the EMLC objectives of this agency.
The Chaplain Inquiry Program has, in the past, allowed candidates to explore the possibility of chaplaincy as a future expression of ministry. They test their gifts and graces for such ministry, aware that a return to the local church is always before them.
Support registration and attendance of up to fourteen (14) persons at the Racial/Ethnic Minority Invitation Convention which meets each February,1993-96.
Support recruitment at the Gammon Theological Seminary of The United Methodist Church, making specific knowledge available to African American students about ministry opportunities in other ministry settings, including drug counseling, pastoral counseling and prison ministry.
Continue financial assistance for African Americans who choose to enroll in Clinical Pastoral Education programs.
3. Office of Loans and Scholarships
Between 1973-93, more than $2.9 million in Ethnic Minority Scholarships were awarded to more than 6800 African American students who were members of Black United Methodist local churches at the time they received the scholarship.
Black students received United Methodist Scholarships at our historically Black colleges and other persons received scholarships funds from wills and annuities specifically designated for Black students. (A detailed breakdown of those figures is not available).
An estimate of the total number of Black recipients for the ten-year period in both scholarships and loans would be at least 8,000. Total funds granted would be approximately $3.1 million.
4. Division of Higher Education (DOHE)
DOHE relates directly to the eleven remaining historically Black colleges and universities of The United Methodist Church.
DOHE staffs and manags the Black College Fund which has provided consistent support for current operations of the eleven participating schools. Over $120,151,699 has been given to the Black College Fund by United Methodists to help assure church-related educational access to African American students since 1972.
The Black College Fund Section coordinates the Lina H. McCord Summer Intern and the Black College Fund Ambassadors programs.
DOHE coordinates the University Senate and Commission on Black Colleges, providing review, feedback and consultation in areas such as management, fiscal affairs, educational programs, institutional integrity, physical plant and church relations.
Campus Ministry Section works with Black college campus ministries helping to recruit and empower African American campus ministers. The Section periodically publishes an annotated Directory of United Methodist-Related Black Campus Ministers and Chaplains.
The Section on Campus Ministry funds new campus ministry initiatives serving students of color. It sponsored a video teleconference on racism.
DOHE staff coordinates the awarding of proposals for Ethnic In-Service Training Funds (EIST) which supports interns interested in working to bring the campus and church communities together.
In the former two quadrennia, the Division also coordinated proposals for Ethnic Minority Local Church (EMLC) funds. EIST and EMLC efforts funded a number of programs for and with African American students, interns, campus ministers and others who work in relationship with college campuses. Between 1982 and 1993, more than $300,000 has been awarded to this effort.
The Division supports the participation of Black staff in national caucuses and related meetings (e.g. MCR).
Overall, through its services and resources, colleges and schools, and staff, the Division of Higher Education helps to strengthen the Black church by helping to assure educational access in all of its institutions of higher learning and through related programs and projects.
5. Division of Diaconal Ministry (DDM)
The particular mandate of the General Conference to the Division of Diaconal Ministry with reference to strengthening the Black Church through the EMLC missional priority has been in the area of ministerial leadership development as it relates to certification and diaconal ministry.
Between 1980 and 1993, the DDM conducted two ethnic minority consultations (in 1982 and 1987).
In 1989 the DDM conducted a survey to determine the needs of the African American community as related to diaconal forms of ministry. Priority needs and recommendations were developed for followup.
The DDM has been recruiting persons to serve in areas of youth ministry, after- school programs, prevention education of teen pregnancy, drug and substance abuse education, music and worship, Christian education, and ministry to the elderly.
A number of projects have been funded by DOM as part of the implementation of the EMLC priority as related to the Black church between 1985-1993. (See Report of the Division of Diaconal Ministry on Strengthening the Black Church for the 21st Century)
The DDM has been able to elaborate on legislation that has allowed for African American persons in the church to consider diaconal ministry and certification.
The DDM has set as a priority the interpretation and recruitment for diaconal ministry. The Ethnic Minority Concerns Committee of the Division has established as a goal for every structure of the church to be informed and to participate in the recruitment of persons for diaconal ministry and certification. African American persons will be included.
In 1981, there were sixteen (16) African American diaconal ministers. Presently there are thirty four (34) African American consecrated diaconal ministers.
In summary, it should be noted that the format of the report by the Board of Higher Education and Ministry did not follow the questionnaire in sequence. The mandates, the programs and projects, and the funding were included at various points. Hopes and dreams were only alluded to in the responses.
C.General Board of Discipleship (GBOD)
Due to numerous staff changes and losses from 1972 to 1973, the report from GBOD was based on limited historical information recalled by existing staff.
1. To the question of General Conference mandates directed to the GBOD, the following was noted, as inclusive of the Black Church:
That budgets and staff assignments be reordered and reprioritized to implement the church-wide effort.
That the General Secretary shall ensure the entire Board addresses its responsibilities.
That 20% of unit budgets and staff time would be allocated to the priority of Strengthening the Ethnic Minority Local Church as well as incorporate it into the total program of the Board.
2. What particular programs, services, events, and processes contributed to the work of strengthening Black churches under the EMLC priority?
The Director of Ethnic Church Resources provided direct services to Black congregations in the form of retreats, preaching, teaching and various training events.
The retreat resource for African Americans, Exploring Dimensions of Black Spirituality, written by Robert Dungy, was published by The Upper Room. It is designed for local churches and can be led by the pastor or a lay leader.
A year-long program focusing on spirituality in the African American church was also developed by Robert Dungy, named A Closer Walk with God. It was completed and launched by Eugene Blair in 1989.
A Consultation on Spirituality in the Racial/Ethnic Church was held in July 1990. African American and other racial-ethnic groups were involved.
A program was developed called, Lift Every Voice and Sing, a weekend rite of passage for African American youth that can be conducted in the local church.
The adaptation of An Adventure in Healing and Wholeness for Black churches.
The cultivation of the "Walk to Emmaus" program for Black churches and pastors between 1986 and 1993.
Deliberate recruitment and marketing efforts for several years to invite African American church people to come to the Upper Room's Prayer and Bible Conference.
The resource, Teaching Scripture in African American Congregations was produced.
Staff participated in "Search Research" using African American Congregations.
The Black Christian Education Project was begun by Walter Willis, carried out by Joe Crockett, and resourced by Marilyn Magee and others.
Consulted on EMLC proposals.
Black Church leaders were resourced at BMCR.
Black adjunct staff members were trained.
The Board resources provided staff time and resources in developing the curriculum, Revival of Hope within context of Methodism in The United Methodist Church, The African Methodist Episcopal Church, The African Methodist Episcopal Zion, and The Colored Methodist Episcopal (now known as Christian Methodist Episcopal) denominations.
African American leadership was recruited for the Small Membership Church Recertification and Renewal Event in Christian Education in 1993.
Module on multicultural education developed by Alma Fields.
The advisory committee for small membership church Christian education included an African American member
3. On budgetary matters, the basic financial commitment required each unit of the Board to designate 20% of budget to the EMLC program. In addition the following actions were taken:
The budget also had an item of $125,000 Ethnic Church Resource and Training (ECRT) funds which were to be used for ethnic church resources.
The agency had the responsibility of approving proposals for funding of local church projects at approximately $500,000 per year. In later years approximately $250,000 with no administrative cost was included.
The agency included approximately $36,000 annually in its budget for the Ethnic Local Church Concerns (ELCC) Staff and Board Committee.
Salary and benefits for two Ethnic Church Resource Directors for The Upper Room from 1983-92, as well as related travel budgets and secretarial support.
Budgetary support for development of the program Exploring Dimensions of Spirituality in the Black Experience, as well as Prayer in the Black Tradition.
Closer Walk with God budgets totaled approximately $18,000 between 1988-93.
The Upper Room Section contributed $5,000 to the Consultation on Spirituality in Racial/Ethnic Churches.
Prayer and the Bible Conference marketing efforts cost roughly $5,000.
In summary, budgetary considerations were as follows:
Total program costs since 1983 $24,500
Total including 50% or related staff
expenses since 1983 $500,000
Total including staff related expenses since 1972 $900,000
4. To the question of changes and constructive contributions resulting from the work of the GBOD with Black local churches on the EMLC missional priority, several general statements were made.
More attention was focused on Black men and boys
A wide range of leadership was provided for programs
Leadership was provided for consultation and training
Work was accomplished on leadership resources
5. What were the significant procedures for evaluating effectiveness in strengthening Black local churches?
All staff members use an evaluation instrument for any event held, and this provides insight into relative effectiveness and serves as a listening tool for future events and programs.
Staff evaluations.
6. In response to the question, "What was the single most significant accomplishment of your agency in each quadrennium," general answers were again given.
The Black Men's Conference was most significant for one staff member.
The whole report seems to convey much satisfaction with the development of resources around faith, heritage and renewal; efforts directed toward leadership development; and conferences and consultations designed to enrich congregational life of Black churches.
D.General Board of Church and Society (GBCS)
The Board of Church and Society report focuses on legislation and publications that have dealt with social justice and civil rights. Advocacy has been the primary avenue for providing indirect programs and services to the Black church. The report of the GBCS states it this way :
"The advocacy around issues of civil rights and justice have had a noted effect on the Black church and the black community. It is our contention that if a justice issue affects the Black community, it affects the Black church, since the Black church nurtures the Black community."
1. Twenty legislative initiatives which have been supported or opposed because of just or unjust impacts are included in the report. The legislation can be assessed with reference to direct or indirect significance for strengthening the Black church/community. The legislation is as follows:
School desegregation - which would have prohibited federal courts from ordering busing as well as would have led to the possible reopening of existing busing orders.
Legal Services Corporation - amendment that would have gutted the Legal Services program by cutting the funding level from $321 million to $100 million.
Voting Rights Act Amendment - East Amendment -- which would have made it necessary to prove "intent" as evidence of discrimination.
Court Stripping - which would preserve the integrity and independence of the federal courts over constitutional rights and remedies.
Martin Luther King, Jr. Holiday - to declare the third Monday in January a legal holiday honoring Reverend Dr. Martin Luther King, Jr.
Job Training - to table the Quayle Amendment to add $36 million (to the Labor, Health and Human Service, and Education Appropriations bills) for programs under the Job Training Partnership Act.
Civil Rights Act of 1984 - legislation to restore our major civil rights laws to pre-Grove City vs Bell coverage.
Civil Rights Commission Act - Jepsen amendment to make permanent the ban of federal funding of abortions, bar federal insurance coverage for abortion, etc.
Education, Nutrition, and Job Training.
Head Start and Handicapped Education Programs.
Moratorium on Assisted Housing.
Work Incentive Program.
Civil Rights Restoration Act.
Enactment of the Civil Rights Act of 1991.
Hate Crimes Statistics Act.
Minimum Wage Increase.
Civil Rights Commission Reauthorization.
Civil Rights Act of 1990.
Savings and Loan Restructuring/Redlining.
Racial Justice Act.
2. A number of resolutions were prepared for General Conference, Book of Resolutions, "Social Principles." It should be noted that many of the resolutions regarding civil rights, and the history and struggle of the Black church were prepared by the General Board of Church and Society. For example:
Resolution on Black Owned Farm Land
Environmental Racism
Affirmative Action
Ku Klux Klan and Other Hate Groups
Drugs and Alcohol
Violence Against Women
Gun Control
Police Firearm Policies
Public Education in the United States
Penal Reform
3. The Ethnic Local Church (ELC) internship program was under the sponsorship of the GBCS during the three quadrennia that the EMLC was a priority or one of three priorities. The main accomplishment of this program was provision of forty-three (43) internships for Black youth and young adult leaders. The interns worked along with staff on social justice issues that affected the Black community.
4. Grants provided to Black churches through this agency have been mainly in the categories of leadership development and education.
5. Several Engage/Social Action (E/SA) publications have been produced by GBCS on: "Black Colleges: Vital Part of American Education" (E/SA Forum-1); "Priority Concerns of Black United Methodists" (E/SA Forum-66); "The Ethnic Minority Local Church: In the Midst of Social and Economic Issues" (E/SA Forum-71); and also a pamphlet on "The Bible and Race."
General Conference Webmaster: Susan Brumbaugh
PETS Creator: John Brawn
Petition Text: 21677-GJ-NonDis-O$
1996 United Methodist General Conference