Page 2 - Volume 2 2016

The paradox is that while churches in Africa and the Philippines are the fastest
Oral History And You
The African American Methodist
Heritage Center (AAMHC) is
establishing an oral history library to sacrificially in order to support a global church, which may in turn set priorities and make
recover and preserve the stories of
African American lay and clergy
Methodists who were active beyond
the local church during the period of
the Central Jurisdiction and its
subsequent merger with the
geographical jurisdictions. We stand
on the shoulders of those men,
women, (such as Mrs. Ruth Thomas,
widow of Bishop James S. Thomas,
pictured above), and youth who
worked during that era. We are the
heirs of their perseverance,
ingenuity, strategies, commitment
and faith.
AAMHC needs from you
information about those leaders such
as conference staff, district
superintendents, general agency staff
and members, youth staff, etc.
because we want to interview them
while they are willing and able to
share their perspectives. These
“founts of wisdom” are in each
jurisdiction and probably in each
annual conference. Remember, when
an elder passes, a library perishes.
Please contact Carol Travis, Executive
Assistant, and provide the names,
addresses, phone numbers and e-
mail addresses of persons who
should be included in this collection
of information. You may reach Carol
at the telephone number and e-mail
address below.
Share your legacy with the United
Methodist Church through The
African American Methodist Heritage
Center (AAMHC): 36 Madison Avenue
• PO Box 127 • Madison, NJ 07940
(973) 408-3862
aamhc@aol.com • aamhc-umc.org
Advance Code 3020514
growing, they are limited in their financial ability to support existing
congregations, to undergird growth, and implement global structures. The
conundrum is that churches in the U.S, which are losing members and
resources, are placed in the untenable position of providing increased
financial support. This can create even more decline.
What does it mean to be “inclusive?”
We need to redefine inclusiveness. In an attempt to be inclusive, the General
Church uses the formula of proportional participation based on numbers of
constituents as the only criteria. In the U.S., for more than 40 years, we prided
ourselves on an inclusiveness model based on diversity of language, ethnicity,
culture and geography -- not numbers. The ramifications are major. Left off the
table of decision-making are large segments of the denomination who lack
numbers but bring unique and differing perspectives.
Meanwhile, small churches in rural or impoverished areas of the U.S. are expected to give
the decisions for their ministry without their involvement. Perhaps we need to review
what a board might need to be from a global perspective and incorporate regional sub-
committees.
During the racist days of the Central Jurisdiction, most
African-American churches proudly paid their full
apportionments, which were often based on membership,
not financial viability. Remember, most black communities
have historically received income at one-half the income
median of white America. But these churches perceived that
paying a full share was the reality of full participation and
equality.
The General Council on Finance and Administration (GCFA)
recently introduced a formula for Central Conference
churches to contribute more equitably, but it will not
compare with Jurisdictional giving. Retired Bishop Forrest C.
Autonomy or Accountability? Stith, reflected upon the 2016
General Conference. Reach
Many American churches are deeply involved in mission him at fcpreach@aol.com.
support and funding, but they do not always find that the
funds raised for Africa are used appropriately. In a few instances, some of the newer
conferences have serious financial issues. In at least one African conference, even GCFA
and GBGM (General Board of Global Ministries), after several audits, were unable to gain
restitution for missing funds or accountability of hundreds of thousands of dollars given by
U.S. churches. There seems to be no Disciplinary process for global accountability. Can we
be global if part of the church is not accountable?
When I visited Africa, I had no doubt that the church was growing rapidly. However, no
one was counting, or even knew the names of, many of the attendees. Instead, the pastor
estimated the number present in what we used to call “a preacher’s count.” However, the
General Church is using these soft statistics to determine representation on boards,
agencies, committees and even the General Conference. I would hope that GBGM would
offer a membership audit before 2020 to assure correct proportionate representation,
before the implementation of new areas and the fair distribution of resources.
How do we address cultural diversity?
To be a global church is to understand that the cultural and governmental systems are very
different in a given continent. How does a global church fairly relate to multiple cultural
and political styles and issues in its Social Principles or proclamations?
While I lift up a number of questions, my greater concern is that we are not addressing
realistically how to be a global church. Do we need a model like the World Methodist
Council, or regional bodies with some kind of semi-autonomy?
I’m certain that absolute solutions will not be found in legislative action. We must seek a
methodology of living together in a diverse world and diverse church. It would also help to
study church history, how the church has survived and thrived amidst divisions of
theology, culture, and race. And, as we await what the Lord will do, let us pray that we all
may be one in Christ Jesus.