Friday, February 26, 2016
Monday, February 22, 2016
Sunday, February 21, 2016
2/20/2016 at Berean Church
Sabbath Sermon On Nehemiah 3 +1.5 Songs
Today’s sermon by Lead Pastor Fredrick Russell at Berean Seventh-day Adventist Church, Atlanta, continued the series entitled “Rebuilding the Ruins.” Pastor Russell has selected the Book of Nehemiah, one descriptive of the restoration of the broken-down walls of Jerusalem by the Hebrews, as an appropriate theme to introduce an initiative to restore Berean’s ageing facilities. Useful generalizations may be derived from the specifics of these talks. The February 20th sermon, based on the third chapter of Nehemiah, shared the multipurpose interpretations of preceding instalments, but was not presented in the usual format. It was short. It was dramatic. It addressed itself to just one topic: the need for unity of purpose. The third chapter of Nehemiah consists, in its entirety, of a list of the names and areas of responsibility of those who worked to rebuild Jerusalem’s walls. The list is comprehensive. Pastor Russell informed the membership of Berean that participation in the forthcoming restoration must be similarly comprehensive.
Words are not sufficient to describe the techniques utilized by the pastor in order to make his point. As usual, here is a link to the ENTIRE SERVICE. The sound on this link does not kick in until the 9:17 mark (Berean’s antiquated production facilities are one more shortcoming that needs amelioration). Pastor Russell’s “demonstration” begins at time marker 1:46. A difficult attempt to summarize this highly theatrical message may be found close to the bottom of this post.
- 069 – Lord, Make Us More Holy
- 121 – Go, Tell It On the Mountain
- 138 – Rise Up, Shepherd, and Follow
- 151 – Jesus Walked This Lonesome Valley
- 158 – Were You There
- 305 – Give Me Jesus
- 319 – Lord, I Want to Be a Christian
- 403 – Let Us Break Bread Together
- 475 – Balm in Gilead
- 580 – This Little Light of Mine
- 624 – I Want Jesus to Walk With Me
- 627 – Jacob’s Ladder
BLACK HISTORY ACHIEVEMENT AWARD HONOREE GENARLOW R. WILSON
Genarlow R. Wilson (link is to his FaceBook page) was embroiled in an incident as a 17 year-old that he now expresses regrets about, and he admits that it displayed a lack of judgment. But sentencing in this country is not always impartial. During his introduction of Mr. Wilson, Pastor Russell mentioned the very recent release of the last member of the Angola Three, whose punishment was grossly out of proportion to their crime. A reference to the unequal sentences that are handed out, differentiated on the basis of race or class, was provided by visiting Congressman Henry (Hank) Johnson (another FaceBook link). Mr. Johnson observed that, in some communities, “kids will be kids,” but that in other communities, “you go straight to jail, with no mercy.” The Congressman said that the good character of Genarlow R. Wilson rallied the people to his cause, and resulted in a revision of the law of the land. The youthful folly that resulted in years of incarceration for Mr. Wilson is known as Wilson v. State. Pastor Russell noted that the faith of Mr. Wilson sustained him through his ordeal, and that Genarlow R. Wilson represents future Black History. The honoree overcame his misadventure, and went on to graduate from Morehouse College. He is currently employed by the Atlanta Workforce Development Agency, and is a happy family man.
The disciples of Jesus were (like all people) imperfect people. Lesson author David Tasker states in the introduction to this week’s lesson that Satan, unable to compromise Jesus, had much better success with His followers. Dr. Tasker writes that the disciples had a lot of hard lessons to learn, and, “no doubt,” so do we. I am praying that I have substantially matriculated, and hopeful that most of life’s hard lessons are behind me.
“Pride (LINK), doubt (LINK), stubbornness (LINK), self-importance (LINK), and pettiness (LINK)” are cited by Dr. Tasker as shortcomings that serve to open the door to Satan (the five links are to Ellen G. White criticisms of these ubiquitous attributes). The inadequacies of Peter are well-documented by scripture, but he was an overcomer. Judas opened to door to Satan, and Satan established permanent residency. Misapprehension as to the nature of Christ’s Kingdom (an assumption that it would be “of this world”) is a shortcoming shared by all of the disciples, but this was not particularly a fruit of “pride, doubt, stubbornness, self-importance, and pettiness.” It was due to ignorance. The squabble amongst themselves regarding their hypothetical status in the imagined earthly Kingdom does exhibit pride, and is noted in Wednesday’s lesson. When hopes for the earthly reign of Christ evaporated, they experienced their own version of a “great
disappointment.” This lesson was only transiently “hard,” as their “mourning was turned into joy.” The sons of Zebedee displayed some ignorance in their reply to Jesus that is recorded in Matthew 20:22: “But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.” Jesus promised that it would come to pass. He also gave advance warning to Peter concerning his future.
Sunday’s lesson. “The Call of Peter,” highlights the feeling of shame and inadequacy the fisherman experiences in the presence of the Lord. A line used in the libretto of Handel’s “Messiah” expresses this attitude. It is from Malachi 3:2: “But who may abide the day of his coming? …for he is like a refiner’s fire, and like fullers’ soap…”
Jacob, like Moses, saw God “face to face” and lived. Due to his own error, he was in a jam concerning his brother, Esau. The wrestling match was subsequent to a earnest appeal to God to get him out the fix he had gotten himself into. The match resulted in the augmentation of Jacob’s status in relation to God. He renamed the site of the encounter “The Face of God,” for he had seen the face of God. I used to think he was boasting about this, for scriptural evidence of humility and contrition in regard to Jacob are hard to find. Ellen G. White devotes attention to the famous wrestling match in Chapter 18 of “Patriarchs and Prophets,” one entitled “The Night of Wrestling .” She writes that Jacob was “penitent and broken” as he wrestled with the angel (who was actually Christ Himself). She quotes Hosea to the effect that Jacob “wept, and made supplication.” The following c.1859 poem by Emily Dickinson is oblivious to Jacob’s contrition, but does refer to the trickster as “cunning,” and also speculates that the wrestling match left him “bewildered.”
A little East of Jordan,
Evangelists record,
A Gymnast and an Angel
Did wrestle long and hard –
Till morning touching mountain –
And Jacob, waxing strong,
The Angel begged permission
To Breakfast – to return!
Not so, said cunning Jacob!
“I will not let thee go
Except thou bless me” – Stranger!
The which acceded to –
Light swung the silver fleeces
“Peniel” Hills beyond,
And the bewildered Gymnast
Found he had worsted God!
Evangelists record,
A Gymnast and an Angel
Did wrestle long and hard –
Till morning touching mountain –
And Jacob, waxing strong,
The Angel begged permission
To Breakfast – to return!
Not so, said cunning Jacob!
“I will not let thee go
Except thou bless me” – Stranger!
The which acceded to –
Light swung the silver fleeces
“Peniel” Hills beyond,
And the bewildered Gymnast
Found he had worsted God!
Monday’s lesson is simply titled “With Him.” David Tasker informs us that the word apostolos means “to send out,” and notes that Jesus did not “send out” his sales force until they had received thorough training about the quality of the product they were going to sell. Dr. Tasker states that a major ploy Satan uses in the great controversy is to encourage half-baked Christians to (quoting from New York New York) “start spreadin’ the news!” The need for troops was urgent in World War II, so green and inexperienced officers were subjected to just three months of training before being shipped overseas. They were contemptuously designated 90 Day Wonders (this link about WWII slang mercifully excludes a definition of “SNAFU”)
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Ellen White’s concern about the proper training of missionaries can be proved by taking a quick look at “Establishing the Australasian Missionary College,” a part of the world of great interest to White. There existed no language barrier in connection with the establishment of Adventism in Australia and New Zealand. The article relates that the difficult job of learning Oriental languages, and subsequently evangelizing the unreceptive speakers thereof, would largely devolve to graduates of the Australian college. The description of this work forms Chapter 28 of Arthur Grosvenor Daniells book “The Abiding Gift of Prophesy.” The author started the first Adventist church in New Zealand, the home of Dr. David Tasker, our schoolmaster until March 25, 2016. A.G. Daniells became General Conference President in 1901, and oversaw the move of Adventist HQ from Battle Creek to Washington. Opposite to Adventism in most respects, the Scottish Rite Freemasons are also based in Washington, inhabiting a building designed by John Russell Pope (who also designed the Jefferson Memorial). The George Washington Masonic National Memorial, just outside of Washington in Alexandria, sits right beside the Amtrack line. It features an imposing tower, one that may be a conjectural recreation of the Lighthouse of Alexandria.
.
Wednesday’ lesson is titled “Who is the Greatest,” and is described by Dr. Tasker a good example of Satan at work among the disciples. They are contesting for places in the anticipated earthly Kingdom of Jesus. The lord probably astonished them with news that is recorded in Mark 9:35: “If any man desire to be first, the same shall be last of all, and servant of all.” Paul restates this sentiment in First Corinthians 10:24: “Let no man seek his own, but every man another’s wealth” (KJV “wealth” is translated as “good” in most other versions. The original word means “that which is another’s”). John 13:14 has some accessory relevance: “If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.”
This week’s last lesson, Thursday’s, is titled “Divine Encounter With the Word.” David Tasker describes the crestfallen attitude of the disciples during the period after the crucifixion, but before the resurrection. The encounter that two unnamed disciples had with Jesus on the road from Jerusalem to Emmaus (found in Luke 24) is the focus of this lesson. These followers are regaled with Scriptural quotations by Christ. Dr. Tasker notes that this use of the “Word” was also how Jesus dealt with Satan in the wilderness. The story has a “surprise ending” for the followers, as Christ not only reveals Himself (proving the rumor of His resurrection), but tops this by vanishing into thin air.
As the sun set, the two unnamed disciples pressed Jesus to “tarry” with them. Ellen White informs us that, without this display of interest, Jesus would have departed from them, without revealing Himself. “Christ never forces His company upon anyone,” she writes. But they seek, and they find. A moment after apprehending that it is indeed Christ who has been present with them, the object of their adoration vanishes (just like Enoch, “He was not”). The giddy disciples rush back, in the darkness, to impart the ” message of glad tidings upon which the hopes of the human family for time and for eternity depend.”
PASTOR FREDRICK RUSSELL’S SERMON ON NEHEMIAH 3
Pastor Fredrick Russell wondered aloud, “how do you make a sermon out of the third chapter of Nehemiah?” As noted, it contains nothing beyond the names of the participants in the restoration of Jerusalem’s walls, and describes the particular parts of the wall that they were involved in. My initial reaction to the question was an unworthy one, as a former involvement with many church fundraising and building campaigns has made me familiar with some unusual approaches. A “laundry list” of participants reminded me of a project for a Christian college I helped to document. Nehemiah has memorialized the names of his helpers in Chapter 3. The provosts of the college in question were going to memorialize the names of their donors by incising them in bricks, and then form a circular plaza from the bricks. A similar scheme has been used to fund Atlanta’s Centennial Olympic Park. It took less than a second to get over my initial reaction. Pastor Russell stands above this kind of gimmickry.
Pastor Russell read aloud Nehemiah 3:1-8, observing that both blue collar and white collar types were participating in the work. The pastor said that the balance of Chapter 3 was much the same as what he had just read. It was now time to enlist the services of the “Pastors and Elders Theater Company,” all experienced players. and accustomed to treading the boards. They are not always masters of improvisation, however. The performance illustrated the consequences of this hypothesis: “what if you held a fork in your hand with the intention of feeding yourself, but were unable to bend your elbows?” The actors were arrayed in a manner that duplicated the chain of Hebrew rebuilders of Jerusalem’s walls. The result was a tableaux that featured the players attempting to feed each other. How could everyone be satisfied? In hindsight, it seems that they would have to stand in a circle to do this. But I am not very perceptive. Neither were the thespians, at least not today. I can’t resist mentioning the Commedia dell’arte at this point, a 16th century Italian form of theater where the actors assumed the attributes of one of several stock character, and then improvised their parts. Elder Kennedy Noisette would be well suited to the character of “the Innocent.”
The breaches in the Berean defenses were briefly restated. One citation seemed especially germane, in light of today’s audio trouble on the YouTube record, “an AV system that is held together with bailing wire.” My current obsession, the HVAC system at the old church, was revealed as requiring $600,000 of the $2,000,000 goal. The old church was built in 1963 under the leadership of illustrious Dr. H.L. Cleveland. This link to his obituary reveals that the building was “the largest built Adventist African American church in the south at that time.” It is dwarfed by Berean’s current facility. Dr. Cleveland helped to grow Berean from 97 members (in 1960) to over 1,300 members (when he stepped down, in 1967).
The pastor said that there had not been a major effort to raise funds by the Berean congregation since that conducted by Dr. Cleveland in 1963 (a drive that yielded 98% of the monies required, according to the former pastor’s obituary). The “big” church was bought for just $75,000 down. The concept of “sacrificial giving,” discussed at length in last week’s sermon, was restated as being Above and Beyond (link is to a description of qualifications required to receive the Medal of Honor) basic tithes and offerings. God’s providence as displayed in Scripture was noted. The pastor then added, “is it possible for God to do a new thing in 2016?” The answer to this so obvious, the pastor did not provide it. But, if any of us should fail to do our part, there would be a resulting “gap” in the wall. “Be faithful to your section,” Pastor Russell urged his listeners (the weak point of the Maginot Line, France’s frontline defense against Hitler, was the entire nation of Belgium).
Elder Noisette (of whom my appellation of “the Innocent” was intended to be a compliment) delivered a benediction that was utterly lacking in pretense, and possessed a superabundance of sincerity.
Last Sabbath’s Presentation of James Weldon Johnson’s “Lift Every Voice and Sing” (the Black National Anthem), was a pretext for me to create the “questionable tribute” mentioned above. I am sure the world can go on without a “country-gospel” rendition of this March. My vocals are exceptionally regrettable in this loose interpretation of the original, but it represents a baby-step forward in my amateur video-production skills. It actually incorporates footage from more than one source, and is synchronized to the verses of the song in a simplistic manner. The resulting video may be appraised by clicking this LINK. The score features a few real vocal “clinkers.” The 5 half-step descent of the chords in John Rosamand Johnson’s (J.W.’s brother) music is a neat trick that Buddy Holly used in his song Peggy Sue, and occurs in the linked song by Holly precisely at the 48 second mark. It also can be found in The Cars You’re All I’ve Got Tonight at the 43 second mark. Here is a link to an acceptable version of Lift Every Voice and Sing, with the chord change under discussion introduced at the 50 second mark. A song that consists only of the two juxtaposed chords themselves is Brian Eno’s Third Uncle, a thing way too experimental to cause offence.
The Wednesday, February 24 Sabbath School lesson is about the stoning of Stephen. I put together some words for a short musical treatment of the story, which centers around Stephen’s incendiary sermon to his unappreciative audience. The introduction and conclusion of this incident might be dispassionately declaimed by the same matter-of-fact “robot” voices that just performed “By and By,” synthesized minions who could quote appropriate scripture from Acts 7. The seven stanzas of Stephen’s speech could rise through seven keys. This all sounds very artistic. I am praying that Jesus returns tomorrow morning, thereby sparing both the world and myself exposure to the proposed song “Stephen.”
If I were a rich man like Cole Porter was, I would hire someone to sing the Easter tribute song “Gethsemane.” The best thing I could do is to never even attempt it, but it may eventually be required as a “statement of intent” (since I can’t write notation). Every now and then God grants me inspiration that is better than average. The music to this edition of “Gethsemane” seems to combine proper proportions of both tragedy and triumph. The vocal part may be inferred from the first half of the instrumental version. It repeats itself in the second half, though the lead not so easy to discern.
NOTE TO BLOGSPOT PATRONS: MP3 IN QUESTION IS ON THE WEBSITE
LYRICS
8
8 His
4 Soul beset by weariness And
4 So exceeding sorrowful, Be-
4 set, besieged, benumbed, benighted
4 Too,
4 Praying in the garden that the
4 Cup might pass him by, but ac-
4 epting of whatever He must
4 Do
.
4 Sweat like drops of blood appeared up-
4 on His fevered brow, an
4 Agony that just went on and
4 On…
8 “Not what I will,
8 But what You will,
8 All things are possible to
8 You.”
16
16 An
4 Angel there appeared, to lend
4 Strength unto the sufferer,
4 Helping Him to face the doleful
4 Morn. The
4 Hour had come to glorify the
4 Son, restoring glory He pos-
4 sessed before the world was even
4 Born. His
4 Followers lay slumbering,
4 Destined to desert the field of
4 Battle that is ready to com-
4 mence,
8 The Son of Man, He was betrayed.
8 A multitude took Him away,
8 Before the breaking of the day.
8
32
32
8
Thursday, February 18, 2016
Sunday, February 14, 2016
From Last Month: Danielle Pilgrim's First Sermon at Berean
Pastor Pilgrim’s Sermon “Joy in the Midst of Trials”
YOUR DETOUR AROUND UNSIGHTLY CONDITIONS
In order to maximize the efficient use of your valuable time, you need read no further. Here, as usual, is a YouTube link to the ENTIRE SERVICE. Further condensation may be achieved by advancing to time marker 1:17:20, the beginning point of freshman Pastor Danielle Pilgrim’s debut sermon entitled “Joy In the Midst of Trials.” A hesitant entry into her topic quickly yielded to a very professional presentation, one that all of the congregants I overheard, after the service, express the greatest admiration for. George Washington Vanderbilt, something of an eccentric, had a hobby of translating modern literature into ancient Greek. My synopsis of Pastor Pilgrim’s sermon, featured at the tail of this post, is a similarly questionable activity. It does, however, have a way of fixing the day’s proceedings in my deteriorating memory.
LESSONS: “GLOBAL REBELLION AND THE PATRIARCHS.”
This is he third week of Adventist immersion in the Bible Study Guide entitled “Rebellion and Redemption.” The theme of this week’s Sabbath School lesson, as stated by author David Tasker in his introduction, is “deception and broken relationships,” as conflict spreads from Eden to the rest of the world. The personalities are a “Who’s Who” of Genesis: Cain and Abel, Noah, Abraham (with Isaac), Jacob and Esau, and, finally, Joseph and his brothers.
Author David Tasker notes in Sunday’s lesson, “Cain and Abel,” that differences over styles of worship ignited the events that led to tragedy. The struggle to establish a scripturally sound form of worship is the subject of the first 19 chapters of “The Great Controversy,” This book does not become directly related to this quarter’s curriculum until a month from now, in Lesson 7. Ellen G. White’s “Patriarchs and Prophets” is a good parallel text up to this point. Weeks 7 and 8 are in “Desire of Ages” territory. “Acts of the Apostles” would kick in after this. I regret that I don’t possess a hard copy, so I will have to make do with this LINK. The quarter winds up with a focus on a part of scripture that everyone owns, Revelation (Week 13: “Redemption”). Thus ends “Rebellion and Redemption.” Monday’s lesson provoked the lame song “Cain and Abel,” by my unworthy self, which was posted last Wednesday. If it has any virtue at all, it is it’s adherence to scripture. David Tasker contrasts the sheepish and contrite attitude of Adam, when confronted by God with his sin, with the terrible attitude Cain displays.
Monday’s lesson is “The Flood.” I am personally stymied as to how to create a useful musical treatment of Noah, since the children’s song Arky Arky is a model of perfection. The author asks us to relate the great controversy to Genesis 6:1-13, containing famous verse 5: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” A reference to the submission of humanity, at this time, to the reign of Satan can be found at the end of Chapter 7 of “Patriarchs and Prophets,” entitled “The Flood” (same as the lesson). The door of the ark has been shut, and “…divine grace will no longer restrain the wicked, and Satan will have full control of those who have rejected mercy.” Ellen White ends her chapter with a comparison of the antediluvian world with the world of today. Our “ark” will be Jesus.
Tuesday’s lesson is “Abraham.” A question in regard to Genesis 22:1-19 is posed, “what hope is revealed here in regard to the great controversy?” This covers the seminal event in Abraham’s story, the intended sacrifice of Isaac. I mentioned Soren Kierkegaard a few weeks ago. He wrote a whole book on this episode, “Fear and Trembling.” The quote from pages 154-155 of Chapter 13 of “Patriarchs and Prophets,” entitled “The Test of Faith,” cited in the lesson describes a scene where the proposed sacrifice of Isaac is intended to illustrate to Satan the character of Abraham. This is analogous to a nearly identical scenario in the Book of Job.
Wednesday’s lesson, “Jacob and Esau,” features a question about “Jacob’s Ladder” which is a kind of prophetic digression from the story of the relationship between the brothers. The theme of “Rebellion and Redemption” is manifest in this tale. In his early relations with his brother Esau, Jacob seems to be in “rebellion” against common decency. When Jacob returns home after a 20 year absence, he is fearful that he will “reap the whirlwind” for all of the dirt that he has done to Esau. The forgiveness and magnanimity of the injured party foreshadows the forgiveness of Jesus to his persecutors, and represents the “redemption” side of the equation.
“Rebellion and Redemption” are particularly on display in Thursday’s lesson, “Joseph and His Brothers.” Author David Tasker starts by indicating the similarity of this saga to the Jacob/Esau relationship. Genesis 45:4-11, concerning the revelation of his identity to, and forgiveness, of Joseph to his brothers is cited. This resolution has been preceded by some less than stellar action by Joseph, but this is just my unenlightened, personal opinion. Ellen G. White provides a readable gloss on these events, and an enlightened analysis, in Chapter 21 of “Patriarchs and Prophets,” entitled (once again, the same as the lesson title) “Joseph and His Brothers.”
Ellen White defends Joseph’s wary treatment, at first. of his brothers as a mistrust of “the treacherous cruelty of these wicked men,” and his worries that good brother Benjamin may have succumbed to the same brand of mistreatment that he formerly endured at their hands. This is a very reasonable statement, and makes my uninformed judgements look petty (which they are). God, through Joseph, preserved the seed of Abraham through a difficult time, and this is the answer to the author’s question, “What is the Big Picture?” If you ever have a lot of time on your hands, you may wish to invest some of it in reading Thomas Mann’s four volume novel Joseph and His Brothers. It has been described as a tour-de-force of ancient eastern scholarship, and a profound display of erudition (meaning, “way too much information”).
Next week’s lesson concerns itself with the Book of Judges. Problematic Chapter 11, the one concerning Jephthah, will not be addressed. Ellen White herself is relatively mute about this. I have heard that no real harm came to Jephthah’s daughter, that she was simply consigned to a life of celibacy. At worse, the story represents a terrible moral lapse by her father. This would not make it a unique Bible story. The case of Uriah the Hittite comes to mind.
SABBATH SERMON: APOLLONIAN AND DIONYSIAN AT ONCE
The eyes, and instinctively judgmental attitudes of thousands of members of Berean Seventh-day Adventist Church were focused on 26 year old Pastor Danielle Pilgrim this morning. Most attendees had fond memories of our last female pastor, Rebecca Davis. This LINK is to a YouTube video of Pastor Davis preaching her first sermon in Washington, Georgia. She is currently Lead Pastor at nearby Canaan Heights Seventh-day Adventist Church in Thomson, Georgia.
The text that forms the theme of the weekly sermons is read, in two versions, at the beginning of the service. This week, James 1:1-4 was recited. When Pastor Pilgrim began her talk, she narrowed this down to verse 2: “My brethren, count it all joy when ye fall into divers temptations,” but in the versions cited, the word “trials” appears in place of the King James usage “temptations.” Hence the title of the sermon, “Joy In the Midst of Trials.” She provided two analogous verses; Romans 5:3: “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience” (“tribulation again restated as “suffering” or “trials” in other versions), and John 16:33: “…In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” James, Paul, and Jesus Himself have attested to the possible existence of “joy in the midst of trial.” It is a useful and universal condition, and a fitting subject for a first sermon, allowing the pastor to put her “best foot forward.”
Pastor Pilgrim is a very recent (very!) graduate of Andrews University. I don’t know much about seminaries. A relatively famous one exists here in Atlanta, in the “University Center” district, the Interdenominational Theological Center. I am sure that doctrinal and theological curricula is absorbed in these places. I have often wondered how much of the discipline the ancients referred to as “rhetoric” is covered. This LINK is to the syllabus of a course at ITC entitled “Introduction to Preaching.” The content is not described until you scroll down to the end of page 6. Students are required to preach at least one sermon during the course. The refinements of presentation structure and style may be incorporated in an informal manner, and capabilities the result of individual aptitudes (meaning “talent”). The final page of the syllabus has a checklist for a critique of the student sermons. One of the questions is very interesting: “What were the moves?”
Pastor Pilgrim deserves an “A+” for her effort. She disarmingly admitted that she put quite an effort into it, working until 6:30 a.m. this morning. As far as her “moves” go, she seemed to be reluctant to stray from the podium, resting place for her notes (although she rarely consulted them). When she develops the self-confidence of Lead Pastor Fredrick Russell (a thirty-year veteran), she will be wandering all around the auditorium, just like he does. My earlier reference to the art of “rhetoric,” and it’s application to Pastor Pilgrim’s sermon, is best explained by dragging in a very topical personality, also a preacher, and a recognized master of oratory.
After attending Morehouse here in Atlanta, Dr. Martin Luther King took his first divinity degree at Crozer Theological Seminary, now merged into an entity known as the Colgate Rochester Crozer Divinity School. I recall from watching a video exhibit at the King Historical Site that he wanted to be familiar with the “latest developments in theology,” so this may explain his decision to attend Boston University, a non-sectarian place, but a United Methodist influenced School of Theology. (Note: all of these sites are extremely proud of their association with King.) This timely digression is primarily intended to comment on the structure of the climactic moments of Dr. King’s most famous speech, “I Have A Dream.”
The repetition of the introductory phrase “I have a dream…” followed by various subsequent statements is an oft utilized “rhetorical device,” one so common (especially among some preachers) that I suspect it has it’s roots in antiquity, and even possesses a unique technical designation (one I do not know). Dr. King used this device eight times near the end of his speech. At the very end, he similarly employs the introductory phrase “Let freedom ring…” eight times (example: “Let freedom ring from every hill and molehill of Mississippi!” I think this was a humorous reference to the bad vision of some contemporary Mississippi “moles”). This repetitive structure sets up a musical rhythm in a speech or sermon, and is a great aid to the memory.
The “repetitive” device (for lack of an accurate term) that Dr. King employed recurred in Pastor Pilgrim’s sermon, sometimes abbreviated to one or two repetitions, and sometimes extended to the lengths that “I Have A Dream” features. In architectural design, an affinity between macro and micro detail is considered a great unification method. In the work of Arkansas architect Faye Jones, sometimes the shape of an entire building is the same as the shape of just a doorknob, a trick he learned from his mentor Frank Lloyd Wright. Pastor Danielle structured her sermon out of a large assemblage of “repetitive” devices, and this adds “architectural” unity to her “thematic” unity.
Here are a few highlights from “Joy In the Midst of Trial.” Pastor Pilgrim began her sermon by noting that there are some things that, because of “sin,” are inevitable. Ageing is one of these. People do all they can to forestall the ageing process, even resorting to “butt lifts” (a salty statement that occurs at time marker 1:24:11). But gravity will triumph. Another inevitable thing? Trials and troubles! Rhyme, also a great rhetorical device, made a brief, and perhaps even unconscious appearance: “Whether rich or poor, trials will show up at your door!” She said that we tend to experience more troubles after we join a church. “After you sing, ‘I Surrender All,’ all Hell breaks loose” (a touch more of saltiness).
Though trials are inevitable, it is your “reaction” to them that is important, and not the event itself. The truth of the matter is that “God has already won your battles for you. It is not your battle, but the Lord’s.” Three variations on the “battle” theme marked the first appearance of the “repetitive” device, She bet us that we could not name a single instance where the Lord did not bring us through our trials. She repeated this assertion twice, a utilization of the “repetitive” device without variations, but in a stimulating, and not in a boring manner. Pastor noted that: 1:”the Bible says that when you go through trials” you can consider it an opportunity for joy (James). 2:”the Bible says that when you go through trials” you can consider it an opportunity to be of good cheer (Jesus speaking, from John). And “repetitive” device # 3:”the Bible says that when you go through trials” rejoice (James again, I think).
Skipping ahead a little, Pastor Pilgrim asked a “rhetorical” question (there I go with that “rhetoric” fixation again). “How can I have joy in the midst of trials, in the midst of pain?” Three answers were provided.
- You need to have FAITH. Faith that the outcome will be far greater than the trials. Faith that sees the impossible as possible. (Here a series of short scriptural references regarding the power of faith ensued, commencing, “faith that moves mountains, faith that parts the Red Sea, &etc. &etc.) The subject of the season, Dr. King, was quoted: “The ultimate measure of a man is where he stands in moments of trial and controversy.”
- You have got to KNOW THE WORD. Romans 10:17 was cited: “So then faith cometh by hearing, and hearing by the word of God.” Pastor Pilgrim made some amusing autobiographical remarks about having checked out the employee benefits pertaining to her new job with the North American Division. She drew an analogy with our personal benefits as guaranteed, in writing, in the Bible. But to use these benefits, you have to be aware of them. In a short, “repetitive” passage, she noted that, in times of trouble, the Bible was better than 1: Hugs and kisses, 2: Chocolate and roses, and 3: Balloons and get-well cards.
- You must be CONNECTED TO THE MAN THAT IS THE WORD. Pastor Pilgrim asserted that, no matter what type of circumstance you may find yourself in, if you are connected to Jesus, that is all you need.
After the song, Pastor Pilgrim resumed the sermon with some personal testimony. She realated how she arrived in this country from Trinidad and Tobago when she was 14. Due to a glitch, she did not secure official recognition (and a subsequent capability to obtain a driver’s license, a bank account, or a social security number) until 12 years later. Nevertheless, she managed to survive, work, and, thanks to the Lord, she just graduated from Andrews with no debt. “Is anything too hard for God?” she asked, referring to Jeremiah 32:27. I must add similar statements by Jesus found in Mark 10:27 and Matthew 19:26: “With men it is impossible, but not with God: for with God all things are possible.” In a final display of “repetition” as sermon structure, Pastor Pilgrim stated, just before her appeal, “There is nothing, there is nothing, there is nothing that is too hard for God!”
More Black History, Adventist Style! A Summary of Jacob Justiss' "Angels in Ebony"
“Angels In Ebony” by Jacob Justiss, Chapters 1-6
BLACK HISTORY MONTH BOOK REPORT: A COMPREHENSIVE SUMMARY OF CHAPTERS 1-6
In a note that proceeds the preface to his 1975 book, “Angels in Ebony,” author and career history teacher Jacob Justiss cites the Adventist work “Prophecy Speaks” (also released as “David Dare,” and plagiarized by Herbert W. Armstrong, as shown in this LINK) as being an influence not only upon his choice of religion, but upon his choice of profession as well. The author describes his approach to history as one not bogged down by dates, categories, times or places. He is primarily interested in tracing the “connected sweep of God, movements, and men.” He testifies that this approach not only drew accolades from the auditors of his presentations, but made the subject palatable to students who were adverse to a duller and dryer traditional presentation of the subject. This preface sets up a fairly high degree of expectation for whatever may follow in the 162 page PDF, available at http://blacksdahistory.org/ on their “Free Books” page. These expectations are mostly gratified.
A short introduction by E.E. Cleveland (an Adventist evangelist and civil rights leader) politely warns the reader that Jacob Justiss displays a lot of subjectivity in his approach to the subject of Black Adventist History, and also warns us that we may disagree with some of the author’s conclusion. E.E. Cleveland does, however, promise that the reader will be interested, inspired, and enlightened.
THE PREFACE
In the preface to “Angels in Ebony” Jacob Justiss relates his conversion, as a teenager living in Toledo, Ohio, to Seventh-day Adventism. He mentions four black Adventists as being particularly influential in the creation of this “eyewitness” account of history: F.L. Peterson (an Oakwood University president), G.E. Peters (secretary of the “Negro Department of the General Conference”), J.L. Moran (first black president of Oakwood, in 1932), and Dr, Harry Ford (Adventist leader and physician). Nine chapters and an epilogue follow this preface, covering the entire span of black Adventism in America (up to 1975). The literary style of Mr. Justiss takes a little getting used to, but once you are accustomed to it’s mannerisms, it is very engaging. He is not partial to footnotes and annotations, he writes, and does not apologize for not including them.
This chapter commences with a poetic description of the transportation of Africans to the New Word. It includes a list of vocabulary words, including one new to me, “coffle.” This word means “a line of animals or slaves fastened or driven along together.” Author Justiss notes that domestic African slavery allowed the slave to retain his dignity, likening it to Joseph’s service in Egypt. Perhaps slavers were deluded into thinking that similarly light yokes awaited those that were about to experience the “middle passage.” The author notes the terrible mortality rate that slaves consigned to the Caribbean suffered. This was a most unhealthy destination. The author quickly lists four regrettable circumstances the slaves encountered: (1) being re-educated to believe that “blackness” is bad, (2) being forced to eat pig, (3) the male was “emasculated,” and (4) the family became a matriarchy. As we were forewarned, no annotations or glosses attend these observations.
Spiritually, the author relates the new arrivals from Africa as having brought along their native animism (briefly touching upon it’s survival as “voodoo”). An affinity between the white indentured servants and the African newcomers is noted, and the evolution of the religion of America into Baptist and Methodist forms (soon adopted by the slaves) is described. Early worship in these churches was not segregated, states the author, except in Georgia (an intriguing assertion). Mr. Justiss does tell us that the races were segregated within the church structure, and when packed with whites, the blacks were often left to “listen at the windows.” In the South, separate services with separate sermons were often provided. Blacks made up about 25% of the roll of late eighteenth-century denominations. Harry Hosier is mentioned as being an early American black Methodist evangelist. The formation of the AME Church by Richard Allen and Absalom Jones is also noted.
The Author concludes this chapter by challenging the reader to visit both black and white versions of Baptist and Adventist churches, comparing the different versions. My observation, one which may have been less true when this book was copyrighted in 1975, is that in Pentecostal circles there exists less difference between the races in regard to worship style than there does in more mainstream Baptist denominations. I attend a black Adventist church, and it is differentiated from it’s white alternates only by sermon topics and musical styles. There exists some display of charismatic emotion, but it is not excessive. This does not mean that that the congregation is not enthusiastic, but merely that the proceedings are orderly.
Chapter 2 of “Angels in Ebony” begins by describing the Apocalyptic vision of William Miller. Author Jacob Justiss names two early black followers of Miller, Joshua B. Himes (a Boston preacher and publisher) and “Father” Charles Bowles (another Bostonian). Mr. Justiss writes that some whites threatened to throw “Father” Bowles into a pond. Bowles wound up baptizing them in the same pond. This LINK states that information on the transition of black Millerites in New England to Adventism after the Great Disappointment is not readily available, but Adventist congregations in this area were interracial. Black members could have been former followers of William Miller. A Rhode Island Millerite is added to the list of black Millerites, John W. Lewis. Here is a LINK to a biography of aforementioned Charles Bowles that was written by John W. Lewis, one which informs us that “Father” Bowles was a soldier in the American Revolution, but subsequently chose to fight under the leadership of King Jesus.
William Foy, a Boston Freewill Baptist, is remembered for a prophetic vision he received in 1842 (one that nay be read in it’s entirety on this LINK). Mr. Foy anticipated many aspects of Adventism even before the collapse of Millerism, but did not become an Adventist. Mr. Foy’s journey to heavenly realms is attended by a “guide,” a situation reminiscent of Beatrice’s guidance in Dante’s Paradiso. The experience caused William Foy to ever afterward anxiously await the return of our Lord. The similarity of this vision with those of Ellen G. White is noted. Author Jacob Justiss tells us that William Foy was a mulatto, a condition that made his message easier for whites to accept in that era. He fleetingly alludes to Southern writer “Chestnutt,” who described the unenviable lot of the mulatto. I assume he refers to Mary Chesnut. William Foy dropped off the radar screen shortly after this vision. The author blames post-Nat Turner hostility toward black preachers for this withdrawal.
The abolitionist sympathies of early Adventists are described. An article by James White urged that men join head to the South to assist the oppressed black race. Ellen White countermanded this order, according to Mr. Justiss, thereby somewhat compromising the credibility of future Southern evangelists for Adventism. The official policy was one of “non-combat.”
Adventist non-participation in the Civil War, and a relatively delayed participation in post-war efforts to improve the lot of the blacks, is lamented by the author. The urgency of the Adventist message put social concerns on the back-burner, but time has helped remedy this earlier neglect. The author ends Chapter 2 by pondering how the history of Adventism may have been different had prophet William Foy not dropped out of the running.
CHAPTER 3: “LAY BEGINNINGS, MORNING STAR”
After the Civil War, the first efforts to convert Southern blacks were undertaken by laymen such as Silas Osbourne (a white Kentuckian who inaugurated the work in 1871). Silas Osbourne was a layman, but was an effective preacher, and was often addressed as “reverend” by people who were not sticklers about the use of this honorific. The author states that Osbourne was eventually ordained. E.B. Lane came from Adventist headquarters to evangelize people in the Nashville area in 1871. His work led to the establishment in 1883 of a company of black Adventists in Edgefield Junction, Tennessee.
Jacob Justiss pauses in his recitation of influential persons in order to point out the awful condition of the Southern black in the era just after the Civil War. President Johnson comes in for some well-merited criticism. Charles Sumner and Thaddeus Stevens overcame reactionary forces to attempt improvement in the lives of the recently liberated slaves, The influence of Thaddeus Steven’s mixed-race housekeeper, Lydia Hamilton Smith, is mentioned by the author as contributing strongly to Steven’s quest for justice. The ascendency of Southern blacks to positions of political power during Reconstruction was tragically ephemeral.
The pioneer Adventist church in Edgefield Junction is mentioned again, this time in connection with charter member Thomas Allison’s two sons, Thomas H. Allison (a musician and evangelist to the South and West) and Jonathan W. Allison (also an evangelist). In trying to research these brothers, I came across some information about a black Adventist splinter group, founded in 1916 as a reaction to a lack of support of blacks by the home office (a negligence that neither Ellen G. White or her son Edson shared in). It is called The Free Seventh-day Adventists.
A second black Adventist church was started in Louisville, Kentucky in 1890 by Alonzo Barry, a man inspired by reading the Review and Herald. This LINK is to a sketchy biography of Barry, one that reveals that in 1901 the General Conference paid him $9 a week to preach. First Church of Washington, DC was founded a year previously, in 1889, but it was integrated, and not all black. Since Edgefield junction is out of business, this makes A. Barry’s Louisville church the oldest black Adventist church still in operation. It was formerly called “Magazine Street Temple Seventh Day Adventist Church,” but the use of the term “Temple” has fallen out of fashion, and it is currently named “Magazine St. SDA Church.”
Ellen G. White wrote her speech “Our Duty to the Colored People” in 1891.This work inspired many to seek to evangelize Southern blacks, including her son Edson White. Author Jacob Justiss relates an anecdote that highlights Edson’s sometimes irritable nature. In relation to Adventist Southern work, R.M. Kilgore is mentioned briefly as being creator of an educational primer geared toward potential black converts (he was director of Adventist activity in the South throughout his career). In 1895 Edson built a boat, the “Morning Star,” stocked it with primers and some white associates, then headed down the Mississippi in an attempt to promulgate some good works. At this point I must yield to temptation and furnish a meaningful link to Joseph Conrad’s novella “Heart of Darkness.”
The South was in a particularly nasty mood in the 1890’s, and vicious attacks upon blacks and their white supporters were common. Edson fared little better then did some of the later Freedom Riders during the Civil Rights era. Edson and crew managed, despite opposition, to plant up to 50 schools, and founded a publishing house in Nashville. A product of this operation is available as a free PDF file from the black Adventist site “Black SDA History .” It is an extremely outmoded humor book about slavery days titled “Black Smiles (or the Sunny Side of Sable Life),” by black poet Franklin H. Bryant, and seems aimed for the same audience that read Joel Chandler Harris’s work. The book is not entirely written in dialect, as it ends with a serious religiously themed poem.
CHAPTER 4: “ORGANIZING THE WORK IN PERILOUS TIMES”
This chapter begins with a very short history of the Southern Union Conference. The Southern Missionary Society was integrated into the Conference, and was responsible for black membership throughout the South. This branch was so impoverished, it sometimes sent it’s ministers magazines that they could sell for themselves, instead a cash salary. When membership had grown to over 900, in 1909, the North American Negro Department was established. This shared the field with the Southeastern Union Conference, formed in 1908. For purposed of economic support, the big cities of Tennessee were divided among the two entities. Tennessee suffered yet another division during the Depression (for the same reason as before) in order to help support the Georgia Cumberland Conference. Some of the prominent personalities associated with the earlier divisions are credited by Jacob Justiss as having created the “backbone” of black Southern Adventism in the first decades of the twentieth century.
The first head of the North American Negro Department was a white man, J.W. Christian, but he only served a year due to health problems. It would be 9 years before a black man, W.H. Green, would head the department. This was a result of an improved racial climate following WWI, according to the author. W.H. Green was selected, in part, because he had previously argued a case before the Supreme Court (just like Thurgood Marshall had done for the NAACP). Green was not allotted office space at the denomination’s Washington headquarters.
J.K. Humphrey’s Harlem church was similarly expelled from the primary fold in 1930 over an episode known as the “Utopian Park affair.” J.E. Jervis was an associate pastor at the Harlem church during this “affair.” He had had his share of problems with the home office, as well (He had been denied admission to Union College, an integrated Adventist seminary, because he was not native to the college’s district). After the death of W.H. Green, black Adventist leaders lobbied for their own autonomous conferences, The whites on the committee studying this proposal voted them down. 3 to 1, and “distressed” them (a polite word used in the Oakwood article) by telling them never to raise the issue again.
A Chicago church under J.R. Buster rented a storefront on State Street in 1910, but relocated 8 years later to Prairie Avenue. Previously noted G.E. Peters preached to 250 members at this Prairie Ave. location, but doubled the attendance during his tenure, making it one of the biggest in the country. Peters helped found two other Illinois congregations. He was a diplomat, and faithfully remitted black tithes to the home office, even as they seemed to slight black churches. He was succeeded in Chicago by Frank L. Peterson, a “singing evangelist” and Pacific Union graduate whose intense Adventism left those who focused only on “race” to wonder where his loyalties truly lay. G.E. Peters resumed the helm 10 years later. Frank L. Peterson went on to become an Oakwood President.
Jenny Ireland, a nurse and Bible worker who matriculated in Battle Creek, initiated missionary activity in 1906 Los Angeles. By 1908, 23 souls formed the first black [Adventist] church west of the Ohio, in the “Furlong Tract,” which was between Watts and downtown LA.
Chapter 4 closes with an extended excerpt from an unpublished manuscript (at least in 1975) by “Spalding” that restates the history of inter-Adventist race relations, and the descent from initial enthusiasm to reluctant caution. Even Ellen White made concessions to a “separate but equal” state of affairs, but only pending an improvement in the signs of the times. My opinion does not count for much, but I am currently operating just as if Ellen White has given the green light to ditch every provisional stopgap measure she had to endure in her day. We should all proceed just as Galatians 3:28 specifies: “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.”
Chapter 5 begins with events in 1943 that constitute a reaction to the internal segregation that characterized Adventism, centered around the Ephesus SDA Church in Washington DC (now called the Du Pont Park SDA Church , in a building that looks very similar to my church, Berean SDA Church in Atlanta). James O. Montgomery stood at the end of a service and wondered aloud why it was that he could not send his kids to an Adventist college, nor be served in an Adventist cafeteria. He then related a third outrage. He had taken his light-skinned wife to an Adventist hospital. She was admitted, but when the paperwork was filled out, they discovered that she was “colored,” so she was ejected to the hallway. She was eventually admitted to Freedman’s Hospital, but died of Pneumonia shortly thereafter. White Australian General Conference President W.G. Turner was sent to placate the distraught congregation of Ephesus. He cited Peter 4:12: “Beloved, think it not strange concerning the fiery trial…” James O. Montgomery replied to the assembly, in so many words, that this citation by the President did not cut the mustard.
A group of distinguished members of Ephesus sprang into action. I am reminded of similar “calls to arms” in scripture, where body parts are delivered to the various tribes of Israel as a presage to coordinated action. As their proposed field of action was global in extent, the named themselves “The National Association for the Advancement of World-Wide Work Among Seventh Day Adventists.” These people were all laymen, and were free from the diplomatic restraint that ministers were obliged to exhibit in their dealings with top church brass. The Author now relates a story about an abortive previous attempt to create all-black conferences following the death of W.H. Green, one that provoked derision from the upper echelons of the denomination. J.H. Wagner advised the new Ephesus committee that the failure of the previous campaign was due to a lack of communication with the rank-and-file membership of the black church, who perceived it as some bureaucratic power-play that did not concern them directly. The new committee would learn from the previous effort. The new effort would bear fruit, but perhaps not of a type they had originally envisioned.
The next morning, President McElhaney was absent, due to illness. G.E. Peters stalled the meeting long enough to confront McElhaney in his sickbed, informing him that, were he absent that day, he would never again be able to face his colored constituency. McElhaney yielded to this urgent appeal. Among the many issues at stake was the provision of adequate summer camp facilities for black youth. Preliminary activity in this field, mostly in the Midwest, had spread until there was a call to create a national youth organization, the National Association for the Advancement of Adventist Youth.
New York’s Atlantic Union purchased a building at 560 West 150th Street, and quickly entered into the activity of furnishing social services (such as youth camps and nursing homes) to it’s constituents. The author provides a list of the leaders from it’s inception, up until the publication of “Angels in Ebony” in 1975. Hardworking H.D. Singleton is mentioned, a leader responsible for some large-scale evangelism efforts in the South.
The Northeastern Conference is mentioned , mainly in regard to the phenomenal rise of Ephesus Church in Harlem (the former “Harlem Church Number Two”). After the loss of Church Number One (a result of the “Utopian Park” affair), Ephesus (not to be confused with it’s Washington namesake) really came into it’s own, and had 2500 members when a fire gutted it in 1969.
The South Atlantic Conference is mentioned next (current President William Winston hates me, but this may just be paranoia on my part). It’s old HQ building is across the street from my church. J.H. Wagner relocated from the Alleghany Conference to serve as president of newly-minted South Atlantic.
South Central Conference is headquartered in Nashville, one of Edson White’s old stomping grounds, and a cradle of black Adventism. Herman R. Murphy was first President. When Jacob Justiss wrote his book in 1975, conference headquarters was located across the street from Riverside Sanitarium and Hospital. This facility, with Oakwood University, constitute the two largest black Adventist institutions in the nation. They both happen to be in South Central.
The Southwestern Mission was formed, now referred to as Southwestern Union, headquartered today in Burleson, Texas. W.W. Fordham was the first President. It started in Dallas, and includes Texas, Arkansas, Oklahoma, and exotic Louisiana.
The Lake Region Conference is barely noted in “Angels in Ebony.” The book does mention its Presidents, of whom J.G. Dasent was the first. It is based in Chicago.
The balance of Jacob Justiss’s overview of Black Adventist History primarily covers institutional works, such as schools and medical establishments. In general, it is a little like a walk into Death Valley. The farther you travel, the drier you get. The heroism of the early days yields to administrative competence and technocracy. The enthusiasm the author displays in his earlier chapters revives, however, in the epilogue. Oakwood, that most salient of black Adventist institutions, has been covered so exhaustively that any further mention of it might only serve to upset people. The profession of medicine is like the profession of flying airplanes: long periods of rote drudgery infrequently punctuated by instants of sheer terror. These matters are of great interest to many, I am sure, so here again is a LINK to the Black SDA History.org page where “Angels in Ebony” and several other fine works are resting.
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