FOR RELEASE February 20, 2017 THE FOURTH EPISCOPAL ...

RECOMMENDED CITATION: Moss, Kermit, “The Fourth Episcopal District Christian Education Congress of the AME,” The Confirmation Project, Princeton Theological Seminary, February 20, 2017. http://theconfirmationproject.com/gallery/4thdistrict

FOR RELEASE February 20, 2017

THE FOURTH EPISCOPAL DISTRICT CHRISTIAN EDUCATION CONGRESS OF THE AME

St. Charles, Illinois | African Methodist Episcopal Church

BY Kermit Moss

A portrait completed as part of

Research through Princeton Theological Seminary Funded by the Lilly Endowment, Inc.

THE Confirmation PROJECT www.theconfirmationproject.com

ABOUT THIS REPORT -------------------------------------------------------------------------

In addition to a national survey, researchers from The Confirmation Project visited congregations, using the research method of Portraiture to understand how confirmation and equivalent practices are practiced in congregations. Portraiture is a method of inquiry that shares some of the features of other qualitative research methods, such as ethnography, case study, and narrative, but it is distinctive in its blending of aesthetics and empiricism in an effort to capture the complexity, dynamics, and subtlety of human experience and organizational life. Portraiture first came to prominence in the works of Sara Lawrence-Lightfoot. This Portrait is one from a gallery that can be found at www.theconfirmationproject.com/gallery.

CO-DIRECTORS Katherine M. Douglass | Princeton Theological Seminary, PC(USA) Richard R. Osmer | Princeton Theological Seminary, PC(USA)

PROJECT MANAGER Kristie Finley | Princeton Theological Seminary, PC(USA)

STEERING COMMITTEE Reginald Blount | Garrett-Evangelical Theological Seminary, AME Kenda Creasy Dean | Princeton Theological Seminary, UMC Terri Martinson Elton | Luther Seminary, ELCA Lisa Kimball | Virginia Theological Seminary, Episcopal Church Gordon S. Mikoski | Princeton Theological Seminary, PC(USA)

GRADUATE RESEARCH ASSISTANTS Joy L. Arroyo | Princeton Theological Seminary, Wesleyan Church Peter Bauck | Luther Seminary, ELCA Sylvia Bull | Princeton Theological Seminary, PC(USA) Shonda Gladden | Garrett-Evangelical Theological Seminary, AME Kate Obermueller Unruh | Princeton Theological Seminary, UMC Kate Siberine | Virginia Theological Seminary, Episcopal Church Jacob Sorenson | Luther Seminary, ELCA, Camp Consultant

SPECIALISTS Michael Gewecke | Digital Missioner, www.smartchurchproject.com Bryan Miller | Digital Missioner, www.smartchurchproject.com Sarah Hong | Graphic Designer, www.designbysarah.net William F. Lewis | Research Consultant

ABOUT THE CONFIRMATION PROJECT --------------------------------------------- The Confirmation Project seeks to learn the extent to which confirmation and equivalent practices in five Protestant denominations in North America are effective for strengthening discipleship in youth. These denominations include the African Methodist Episcopal Church, the Episcopal Church, the Evangelical Lutheran Church in America, the Presbyterian Church in the USA, and the United Methodist Church. It seeks to provide Christian leaders with examples of good practice and with strategies that are effective in helping young Christians grow as disciples of Jesus Christ. Strengthening discipleship includes nurturing faith in Jesus Christ and facilitating youth encounters with Christian traditions (Scripture, creeds, confessions, and practices) to support lifelong Christian vocation. This project is funded by the Lilly Endowment, Inc. and housed at Princeton Theological Seminary.

FOURTH DISTRICT AME | 1


CONTEXT -----------------------------------------------------------------------------------------

The Fourth Episcopal District of the African Methodist Episcopal Church held their

Christian Education Congress on July 27-30, 2016, in St. Charles, Illinois at

Pheasant Run Resort. Pheasant Run Resort is located approximately 26 miles from

O'Hare Airport outside of Chicago. The journey to the resort was like exiting one

time zone and entering another. One leaves the fast-paced, pulsating activity, and

vibrant streets of the metropolis of the Midwest and ventures into a different world

marked by the absence of the bustle, noise, and activity of the big city. This new

world consisted of quiet bedroom communities, suburbia, and slow-moving towns

outside of the city limits. Along the winding highway toward Pheasant Run, urban

sprawl was apparent evinced by the appearance of subdivisions, newly constructed

shopping centers, a plethora of industrial parks, and the remnants of farmlands on

the periphery of Chicago. Yet, the road to St. Charles was not simply like venturing

into another time zone but was akin to venturing into another world. This new

world had a striking lack of diversity the closer one draws near to St. Charles,

Illinois.

St. Charles is a quaint small city tucked outside of the broad skyline of the Chicago.

Its allure is connected to its small-town charm and its proximity to the cultural,

entertainment, and other amenities of the big city. St. Charles is a small city of

approximately 33,460 people with a relatively homogenous population.1 The

majority of its population is white (almost 88.9 %) but the city does have a small

African-American population (2.5%). The black-white contrast was evident in

observing the stares (or the racial gaze) of some white lodgers when encountering

black youth at Pheasant Run Resort during an African Episcopal Methodist Conference. Pheasant Run Resort is a sprawling resort center in St. Charles situated

on 250-acres, which includes an 18-Hole golf course, three tennis courts, indoor

pool, outdoor pool, spa, on-site entertainment, and multiple dining options. In

1 U.S. Census Bureau. (2015, July 1). State & County Quickfacts: St. Charles City, Illinois. Retrieved

October 13, 2016, from http://quickfacts.census.gov



addition, the resort center has 293 guest rooms, 33 suites, 33 meeting rooms, and a

320-seat amphitheater. The resort was a combination of newer and older amenities

that included manicured grounds, spacious meeting spaces, and a quiet atmosphere.

There was an observable comfort exhibited by some of the conference goers due to

their familiarity with Pheasant Run. The resort had been the site previous Christian

Education Conferences. Thus, the resort was a place where fond memories had been

forged, friendships had been established through fellowship, and faith in God was

strengthened in worship. But there was a tangible buzz of excitement in the air

regarding this year's conference. This enthusiasm was expressed on the faces of both

youth and adults as conference dwellers checked into their rooms. There was an

excitement among church leaders as they awaited the combined worship service on

the first night of the conference. An in-demand preacher was scheduled to preach on

the first night of the conference. In addition, other dynamic speakers scheduled for

other worship services, and a variety of well-planned sessions in the program guide.

But it was the eager arrival of the new Bishop and Episcopal Supervisor of the

Fourth District that contributed to anticipation.

The Fourth District of the African Methodist Episcopal Church consists of Nova

Scotia, Ontario, Quebec, Illinois, Indiana, Iowa, Michigan, Minnesota, North

Dakota, South Dakota, Wisconsin, and India. The newly elected Presiding Bishop,

Rt. Rev. John F. White, and Episcopal Supervisor,

Mrs. Penny H. White, were present at the

conference. The Bishop spoke about his

commitment to contribute to a bright future of the

Fourth District and the AME Church. His

commitment to reaching the next generation was

demonstrated when he conducted a Q & A session

with children, youth, and young adults. The theme

of the Youth Impact Experience was "Courageous."

Young people were encouraged to have the courage

to be unafraid to be bear witness to Christ in their Artistic Expressions of Courageous Faith



actions, attitudes, and commitments to improve local communities in the United

States and Canada. The diversity of young people was reflected in their accents,

style, and conversations. Yet, there was a common goal among young people to gain

a deeper understanding of their faith that motivates them to change their world. For

these young people, full participation in the church is linked to transforming the

culture and society.

OVERVIEW OF CONFIRMATION EQUIVALENT PRACTICES---------------

Inter-generational

A notable aspect of the spiritual formation of young people in the AME church was

the significance to an inter-generational approach. Accordingly, age appropriate

sessions typically included individuals from multiple generations in each session.

For example, the middle school sessions included young parents, middle-aged adult

youth leaders, and elderly parishioners who cared deeply about the challenges of

young people of young people. Christian education occurred in a village like setting

where youthful zeal and the wisdom of adults would be beneficial to all. The inter-

generational approach to formation and education revealed a collective

commitment to the spiritual, emotional, and

intellectual development of young people. Yet,

adult leaders and parents assisted the facilitator

only when called upon and were relatively quiet

during the sessions. This ensured that adults

would not become a hindrance to the facilitators

and youth. Moreover, the adults also were taking

notes and being formed by the content in the youth

sessions. Informal conversations continued after

the sessions between adult leaders and youth

regarding the content of the sessions.

This pedagogical approach did not simply rely on the banking model (the

distribution of information from teacher to student) but involved the participation

Conversations on Faith and Everyday Life



of both teacher and young person in a learning community. Subsequently, all voices

were heard and individuals were recognized as being vital participants. According to

the young people I spoke with this teaching community was not the norm in local

churches due to a reliance on adult teachers in Sunday Schools and new members

classes merely disseminating information to young people. This can contribute to a

generational divide that was notable in informal conversations with youth.

Furthermore, it can become an obstacle to a learning community because adults are

not compelled to learn from young people. James asserted,

"I feel like the congregations of people who I can talk to are people between 25 and their early 40s. But everyone else who is older is more traditional, and they believe in doing things the traditional way. But the younger people are more for the change and open to listen to your ideas and stuff. But you still get the stubborn old people who kind of feel like everything should stay the same; they think there is there’s no reason we should change it now."2

Another young person felt disrespected because they perceived that their

perspectives were not important to leadership. Ray asserted,

"Just because, not the oldest people but the older people like ten years or 15 years older than us, they feel just because we're young we don't feel what they’re feeling. We can't praise God how they praised God exactly. It's probably true we don't have the same worship ways, but at the end of the day, there's one person that we love and that's God. If it comes down to it, everyone should be included in that kind of stuff."3

Inter-generational approaches to confirmation equivalent practices as demonstrated

at the conference aid in developing relationships building a stronger sense of

community between youth and adults in local congregations.

Individual Care

The process toward the full participation of young people as seen at the conference

included a commitment to the individual care of young people. As a result, ministers

in the sessions committed themselves to conversations, informal counseling, and

times of prayer with individual youth. Furthermore, the honest testimonies of these

adults aided in the creation a safe space for youth to be transparent. Facilitators

2 James, focus group led by Kermit Moss, transcript, July 2016. Names in this document have

been changed to protect the privacy of the youth.

3 Ray, focus group led by Kermit Moss, transcript, July 2016.



shared their stories about their mistakes, God's transformation, God's graciousness,

and examples of God's faithfulness in their lives. New membership processes were

holistic and instill hope in young people despite the obstacles they may encounter.

Therefore, youth were validated, recognized, affirmed, loved, and challenged. The

individual care of youth was also seen when adult leaders prayed, consoled, laughed,

and worshipped alongside youth. Furthermore, Christian education extended

beyond the classroom into daily interaction. For example, young people had

discussions about faith over lunch and walking between the sleeping and eating

quarters with the ministers who were leading the sessions.

Commitment to Community

New member processes included an emphasis on community. Youth were reminded

that they were also part of the broader African-American community. Thus, youth

were encouraged to have an ethic of community. This commitment to community

included an emphasis on young people working to the build stronger local

communities and contributing to the empowerment of black people. New member

processes melded the development of individuals and corporate responsibility.

There was an emphasis on loving one's neighbor, commitments to justice, and using

one's talents and resources to build stronger communities. As a consequence, the

lives AME youth were intertwined into a larger fabric of African-American history

and collective destiny. Youth were not simply being initiated into the life of the

church but were being developed to become leaders in the African-American

community. Hence, youth read scripture, danced, served as junior ushers, shared

poems, and shared testimonies. Confirmation included a commitment to excellence

and a covenant of contributing to the lives of others. As a consequence, the new

members processes signified the participation of AME youth into the life of the

church and community.

This commitment to community was rooted in African peoples emphasis on

harmony with God, self, and creation that African slaves brought with them through

the Middle Passage. The Fourth District recognized that education and formation of

young people included fellowship and fun. Spiritual formation and educational



opportunities at the conference were fun whether in the sessions, the dance party

with glow sticks Glow Party, or hanging out in the pool. Young people were not

simply talking about the latest Hip-Hop music, clothing styles, social media posts,

but also were involved in theological conversations while having fun.

Identity-Formation

Conference sessions revealed the significance that the development of positive

identities is to confirmation equivalent practices in the AME Church. First, positive

identity formation was connected to young people's union with Christ based on

redemption. Reconciliation to God through Jesus Christ was an important

theological motif because redemption was a relational, emancipative, and hope

inspiring concept. Moreover, union in Christ led to the development of self-worth,

dignity, and a sense of belonging. This understanding of connectedness to God was

important in combating the onslaught of negative images and stereotypes African-

American youth encounter. Christology was an important doctrinal theme in

identity formation. Accordingly, youth were encouraged to imitate the life of Christ

in their daily interactions, were reminded that they are loved by Jesus, and

encouraged to extend love to their neighbors. The telos of identity formation was

ethical responses rooted in love and the desire for relationship with others.

Identity formation was involved the shaping of individual and collective identity

(both racial and denominational). Corporate identity involved a commitment to

church and community as the self was positively shaped. Consequently, the question

Commitment to Pray for Each Other and Pray for Local Communities



was not simply What Would Jesus Do? but also Who are You in Christ? Identity

formation took place within families, churches, and denominational meetings. Yet,

there was a notable absence of male mentors to assist in the development of positive

identities in young men and women. One minister said, "What is the elephant in the

room that no one wants to talk about? There is an absence of men to speak to our

youth. We need not only the presence of men and women but the perspectives of

both men and women." A lack of male presence was evident during a worship

session when female pastors and ministers prayed with young women pertaining to

issues African-American women encounter. However, there were not enough male

leaders to pray with young men.

CHALLENGE TO RE-IMAGINATION AND RELEVANCY --------------------

"When I go to college I am going to leave the AME Church." This statement was

reflective of unexpressed frustrations put forth by some young people at the Fourth

District Christian Education Conference. These hidden points of view were like an

unpermitted concealed weapon that could cause alarm, anxiety, or angst if revealed.

However, one could conclude that all was well with the souls of young people in the

Fourth District. This conclusion was possible based upon hearing wondrous sounds

of laughter, seeing radiant smiles on the faces of middle school kids, observing

youth seminars led by inspiring pastors and articulate ministers, and witnessing

talented youth participate in combined worship during the conference. Moreover,

the conversations of young people revealed that belief in God was important to

them, religious faith mattered, and God was neither dead nor irrelevant. Yet, like

rifts and ruptures below the earth's surface before a volcanic eruption, there were

rumblings of dissatisfaction, disappointment, and secret conversations of

discontentment among young people regarding their return to their local churches.

Some young people asserted that "confirmation equivalent practices" (such as

Sunday School) at some of their local churches were on life support.4 Accordingly,

4 Shonda Gladden, “African Methodist Episcopal Church Christian Youth: Learning and Living

the Faith,” (unpublished paper for The Confirmation Project research team, Princeton Theological Seminary, Princeton, NJ, December 2014).



they deemed curriculums to be outdated and wanted to participate in the planning

of new educational and discipleship programs in their churches. Regarding the new

members process and curriculum, Ray responded,

"It's like a book for new members and they do everything out of the book. This is the same book they used when they baptize people. They’re reading the same stuff that they've been reading for the past centuries and decades whatever that was. It's like a book everything is textbook. It’s like, ‘Do ye, thee, thou.’ You got to say all of this stuff with these accents. We are just textbook."5

Some youth even considered the preaching in their local congregations to be

irrelevant to their lived experience. Joe described their activity during preaching as

"Typically, my job is to sit back and listen. But we sit back and do act like we

listening because we don't understand what the preacher is trying to get to. I feel

like the message should be a little bit more simpler."6

Jackie asserted,

"Also, most of the sermons, priests are targeted more to the adults. But at some other churches that I've visited too that aren’t AME, they have an adult service and then later that day, they have the youth service. That's held by a younger pastor, preacher who's in their early thirties or late twenties, so they can relate to the youth more on that."7

Others put forth that they would rather not go to Sunday School. Vanessa explained,

"I feel we don't get as many opportunities as the adults do. I feel the church is

basically for them, and then we only get one Sunday out of the month to actually do

what we want to do or get something out of the service."8 James described Sunday

School with the following analogy:

Some books you got to read in school, but when you're reading a book that you like to read, you get through the book, you look forward to sequels to the book. But if you sitting in a classroom and you just talking, and there's nothing coming out your mouth, and I don't get the message, then I'm going to go to sleep. That’s just it. Sunday school changed a lot from the way it used to be. When I was younger, Sunday school was way different, and it was fun, I used to look forward going to it. But now, it’s like some days they come here

5 Ray, focus group led by Kermit Moss, transcript, July 2016.

6 Joe, focus group led by Kermit Moss, transcript, July 2016.

7 Jackie, focus group led by Kermit Moss, transcript, July 2016.

8 Vanessa, focus group led by Kermit Moss, transcript, July 2016.



with these different messages, you opening up to the same part of the Bible you was in last week, they give you homework you don't do because you got a life. Now, it's just different.9

Some youth deemed Sunday Schools did not effectively address the questions they

wanted answered. Some of these questions were similar to the following: 1) How

would Jesus respond to the deaths of Michael Brown, Eric Garner, and Sandra

Bland? 2) How do black youth respond theologically and practically to violence,

police brutality, and the negative portrayals of black people in the media? 4) Why

does a loving God allow suffering; moreover, why bad things happen to good

people? 5) Why is racism so prevalent among people who say they are Christian

particularly during this presidential election? 6) If marijuana is legal in some states,

why it considered sinful to use it recreationally? 7) What can Christians do about the

mass incarceration of black men and women?

Similar to Karl Marx's critique of

Georg Wilhelm Friedrich Hegel or

James Hal Cone's response to racism

and Black Power in the 1960s, these

socially conscious youth wanted to

bring theology from the heavens to

the ground. Accordingly, they were

interested in discourse regarding the

role of faith in matters such as public

policy, gun violence, police brutality, politics, immigration, educational reform,

racism, drug policy, mass incarceration and how do Christians help foster a more

just and equitable society. Yet, the importance of ethics, politics, culture, and

economic matters to their faith did cancel out their desire for vibrant spirituality,

which included deep longings for impactful encounters with the Holy Spirit. To

illustrate, high school students during the Youth Impact Experience articulated a

desire for a deeper relationship with God.

9 James, focus group led by Kermit Moss, transcript, July 2016.

Youth Answering the Call



This religious passion was displayed by their enthusiastic participation during the

Courageous Conversations sessions, the vibrancy of their prayers for each other

during Midday Worship, and by the tears that flowed down their cheeks when

reminded about God's love for them. Middle school students demonstrated an

ardent desire to learn more and know more about their faith. This was clearly seen

in their attentiveness during their Workshops sessions such as “Project Syncere (i.e.

Sincere)” and “Who Are You? Who Am I? Who Are We?" Project Syncere was a

workshop that encouraged youth to ask difficult theological questions. In addition,

it was a space where youth could engage in conversation about the joys and pitfalls

of their young lives in a safe environment. "Who Are You? Who Am I? Who Are

We?" focused on one's identity in Christ and the development of positive identity.

Young adults expressed a hope for robust theological discourse in their session "One

Call, What's Your Answer?" that was not abstract but related to concrete existence.

In addition, these young adults also hoped for spaces to be authentic and

transparent when discussing controversial subjects without fear of being judged by

older Christians. Based on conversations with young people, ministers, and lay

people, existing practices equivalent to confirmation may require re-examination

and re-imagination.

According to young people attending the conference, matters of discipleship,

education, and formation in the AME Church should consider the importance of the

following: relevancy, relationships, reasoning, recognition, religious passion,

righteousness, and "realness". Vicky said,

"Your discipleship is all about your relationship with God. That's a big debate in the Christian community right now is religion versus relationship. Your discipleship shows how you communicate with God, because -- I feel like, there's no real way you got to do things with God. You can be just as real as God, as I’m with you, and still show respect at the same time. It's about the relationship you all got together.”10

As a result, this can lead to reimagining confirmation-like practices and spiritual

formation in the church that is relevant to the lives of young people. It is important

to note that the solutions to transforming confirmation equivalent practices such as

10 Vicky, focus group led by Kermit Moss, transcript, July 2016.



Sunday School, The Young People's Department, The Richard Allen Youth Council

and the construction of new discipleship and youth ministry models are not located

in a historical publication or seminary library. The solutions were present at the

conference as exemplified during the elementary, middle school, high school, and

young adult tracks during the Youth Impact Experience. The prescription to

transforming confirmation equivalent practices is to bring the best practices of the

Youth Impact Experience back to their local churches. Young people can play a

significant role in contextualizing aspects of the seminars, fellowship, and worship

in their churches. Moreover, youth can become agents of creativity and develop new

educational tracks---that are relevant to their questions.

The Youth Impact Experience at the Christian Education Congresses can be a

catalyst in the transition of youth in the AME Church into full participation in the

church. These conferences have the potential to act as incubators of creativity,

spaces of inter-generational re-imagination, testing sites for new discipleship

methods, and igniters of religious passion. As a result, re-imagined practices for

education and formation can serve as a catalyst that aids the AME Church in

becoming more than an option in the spiritual marketplace for young people when

they leave for college but assist the AME Church in becoming a preferred

destination for both AME and non AME youth and young adults.

METAPHOR ---------------------------------------------------------------------------------------

The Youth Impact Experience at the Christian Education Congress functions like

two hands gathering up hundreds of grains of sand. For a moment, these youth are

held by the protected hands of the AME church. Leaders have a unique chance in

this moment to give their genuine attention to youth who have concrete ideas and

important questions that could help shape the AME. If this attentive listening does

not happen it seems that these youth will quietly slip through the well-intentioned

hands of the AME without having left their mark, and perhaps even more sadly,

without anyone noticing their absence.

FOR RELEASE February 20, 2017 THE FOURTH EPISCOPAL ...

Documents

Transcript of FOR RELEASE February 20, 2017 THE FOURTH EPISCOPAL ...