Filtering by Category: Pastoring,Reconciliation
For pastors, march to racial harmony led pair to 'Selma'
For pastors, march to racial harmony led pair to 'Selma' For pastors, march to racial harmony led pair to 'Selma'
Just as many Americans were celebrating the birth of the Prince of Peace, "Selma" marched into select movie theaters to remind us of a time not so long ago when peace was in short supply.
I experienced "Selma" last month. It blew me away. To say the least, the film captured in a way that is both visceral and instructional not only the Selma-to-Montgomery march for voting rights, but also a thick chapter of our history that is at once shameful and triumphant.
Someone once declared, "Those who cannot remember the past are condemned to repeat it."
The sad corollary is that people without knowledge of the past lack the context needed to understand current events.
That includes the recent attacks on voting and the disdain of protests over the deaths of unarmed black males at the hands of police — who under the protective wing of Jim Crow could brutalize and kill blacks with impunity.
For that, "Selma" offers clarity. Yet, perhaps the greatest service the movie provides — a lesson we desperately must absorb — is that the great unfinished march for civil rights isn't a black thang. It's an American thing.
What better reminder than seeing blacks, whites, Catholics, Jews, Christians and others locked arm in arm like a human charm bracelet walking into the heart of withering oppression at 30 frames per second.
Little did I know that harmonizing sentiment was rebooting here in Central Florida.
A couple of months ago, Joel Hunter received a phone call from Oprah and Joshua DuBois, who formerly ran the Office of Faith Based and Neighborhood Partnerships under President Barack Obama.
They shared a vision of multiracial congregations across the country watching "Selma" together and talking afterward about reconciliation.
Hunter, senior pastor of Northland, A Church Distributed, in Longwood, was sold. Indeed, for Hunter — for whom King's assassination inspired his turn to faith — the chat recalled a resonant failure.
In the Trayvon Martin aftermath, Hunter joined with Sanford Pastors Connecting, a multiracial group that Sanford police credit with helping tamp down simmering tensions. Quartets of pastors haunted the courtroom, prayed throughout the trial and plowed the way for meaningful dialogue in Sanford.
Yet after that initial cultivation, the reality of continuing, intentional interaction withered.
So Hunter phoned the Rev. Paul Wright. His church, Calvary Temple of Praise, hosted the first Sanford Pastors Connected group meeting. Wright relished the notion of joining Hunter's congregation for a march into "Selma."
Police, community leaders and congregants from both churches filled two theaters, some 500-strong.
For two hours, there was a hush as the n-word crashed into viewers' ears and tire irons, barbed-wire-wrapped sticks and billy clubs crashed into marchers' skulls.
When the lights came up, so did the stories.
Blacks of a certain age recalled the brick walls erected as they tried to register to vote in their own Selmas. Others recalled injustices they'd witnessed in Sanford.
"People literally were in tears after the movie, wondering how people could do that to one another," Hunter says. "Even though the mood was very sober, the conversation afterward was very hopeful."
Such success demands duplication. Communities everywhere should crib the idea.
For sure, "Selma" offers a fine opening gambit. However, these conversations to marshal thoughtful discussion and broker understanding and kinship needn't only occur in darkened theaters over hot-buttered popcorn.
"The need for dialogue is obvious because we don't have legal segregation, but we do have de facto segregation, in the way we live and in that most of our conversations are among those who look like us," Hunter says.
"... If we make the effort to talk often enough, have friends not of our race, not of our social groups, that will build a much better community in the future."
Now comes the challenge. Even if the spirit is willing, follow-through can be weak. "Selma" may have revived the conversation. But the connecting can't stop after the credits roll.
deowens@tribune.com or 407-420-5095
SOURCE: http://www.orlandosentinel.com/opinion/os-selma-to-sanford-darryl-owens-20150111-column.html
Pastors hope film will rekindle racial reconciliation in Sanford
Pastors hope film will rekindle racial reconciliation in Sanford Pastors hope film will rekindle racial reconciliation in Sanford
Black and white pastors are hoping the movie Selma will renew efforts toward racial reconciliation in Sanford that started with the death of Trayvon Martin.
Northland Church Pastor Joel Hunter and Calvary Temple of Praise Pastor Paul Wright say the film, which opens Jan. 9, can restart discussions on the unfinished business of the civil rights movement for blacks and whites.
"What I want to do as a white pastor is to continue to be part of the civil rights movement. This movie gives us a chance to re-engage with each other," Hunter said.
Wright said his congregation discusses issues of race and injustice on a regular basis, but the film brings those conversations out in the open for interracial dialogue.
"I think the black communality wants reconciliation. I believe the white community wants reconciliation. We just have to understand the terms of what is expected," Wright said. "We can't resolve it until we can understand it."
Members of Northland and Calvary Temple will watch the movie together, along with other community leaders and law enforcement, at a special premier on Jan. 6 in Altamonte Springs. The screening will be followed by a discussion.
"This gives us an opportunity going forward not only to discuss the movie, but to discuss our present day issues," Wright said.
The film comes at a time when the deaths of Michael Brown in Ferguson, Mo. and Eric Garner in New York City have exposed the tension and mistrust between blacks and law enforcement. It's the same dynamic that existed in Sanford when George Zimmerman shot and killed Trayvon Martin in 2012.
Sanford escaped the violence that followed the deaths of Brown and Garner in other cities, largely because of the work between the black community and the police department, facilitated by the interracial organization called Sanford Pastors Connecting, said Sanford Police Chief Cecil Smith.
"Sanford went through a bad time, but the leadership and the partnership of the pastors allowed the community to have a voice," Smith said. "Trayvon Martin was a fire that lit our community, but what it also did was allow us to see our deficiencies, not just in the police department or in City Hall, but in all of our communities."
Just as Selma is a reminder of the unfinished business of race relations in the United States, the riots in response to Brown and Garner brings to mind the unfinished business of the Sanford Pastors Connecting, the pastors said.
"We really have not come to the full hopes of that group which was to effect on-going racial reconciliation in Sanford," Hunter said. "The original purpose was to bring the races together to make a healthy community as we go forward into these perilous times."
jkunerth@tribune.com or 407-420-5392
Copyright © 2015, Orlando Sentinel
SOURCE: http://www.orlandosentinel.com/features/religion/os-northland-blacks-and-police-20141231-story.html
MegaChange: 10 Trends Reshaping the American Megachurch
Today, megachurches (with attendance of 2,000 or more) are not only growing, they are growing in certain notable ways. To start, they are getting younger and more ethnically diverse, and they’re attracting more singles.
Not only are they growing numerically, but the combined number of them in America is growing as well; from 150 in 1980, 350 in 1990, 600 in 2000 and about 1,600 today. Fifty percent of churchgoers attend one, though megachurches account for only 10 percent of American congregations. The latest research by The Hartford Institute and Leadership Network reports that “the stated average attendance for these churches grew from 2,604 in 2005 to 3,597 in 2010.” Big churches are getting even bigger.
Fifteen years ago, business expert Peter Drucker referred in Forbes magazine to the rise in the megachurch movement as “the most important social phenomenon in American society in the last 30 years.” Of course, the movement has grown significantly since he wrote those words.
In their book Beyond Megachurch Myths, Scott Thumma and Dave Travis write that “megachurches, their practices and their leaders are the most influential contemporary dynamic in American religion.” This influence has now superseded that of denominations, seminaries and religious publishing, they say. These older and established institutions are, no doubt, wrestling with these new realities.
Whether or not these claims are overstated, the influence of megachurches undoubtedly continues to grow. Among the evangelical church world today, these megachurches are the prime influencers of leadership development, worship styles and ministry innovation. The pastors who lead them are writing the books most pastors are reading and keynoting the conferences most of them are attending.
While megachurches continue to experience mega-growth, the question emerges: How are they adapting as the culture changes and the megachurch movement matures? What are the megatrends?
1. Timothys on the Rise
In the 1970s and ‘80s in America, with the number of large churches much smaller than today, big church pulpits were even more coveted and selectively filled. Denominations tended to reserve those opportunities for their most “seasoned” pastors—those who were older and had “paid their dues” in ministry.
That trend has changed. The average age of lead pastors in megachurches is getting younger. Today, 25 megachurch pastors range in age from 30 to 37. As of last year, the average age of the lead pastor at the largest 100 churches in America was 47.
Along with this growing number of Timothys has come aging Pauls who are recognizing that the thing their congregation may need the most is for them to make room for younger leaders.
At last year’s general council of the Assemblies of God in Orlando, Fla., J. Don George (long-time megachurch pastor of Irving, Texas’, Calvary Church) talked about making a place for Timothys. When he faced an 18-year-long “plateau” of 3,000 attendees, George said, “God showed me that my church was too old. When I looked in the mirror, I knew it was true. So I told God I would spend the rest of my life making a place for young leaders to emerge.” Today the church is replete with numerous NextGen leaders. Calvary Church is much younger on average and running more than 9,000 in attendance.
2. A Spiritual Formation Reformation
Megachurches are often accused by outsiders of being shallow. Some say: “It’s true they are big, but they are 1,000 miles wide and about one inch deep!” The implication is that while sizeable, megachurches are just not that spiritual.
But, there are clear signs of megachurches digging deeper. Joel Hunter, pastor of Orlando, Fla., megachurch Northland, A Church Distributed, says, “It is slowly sinking in to many megachurches that we live in a culture similar to first century Christianity, where the gospel was advanced in a non-Christian, often hostile environment by making disciples within relational networks.” Spiritual growth is happening in “new” ways, and many megachurches are finding ways to nurture it.
The approaches are moving away from podiums and classrooms to cafés and living rooms. According to Hunter, “The modern institutional paradigm in the West is waning in favor of simpler generic gospel evangelism and discipleship groups.” Programs are out; mentoring is in.
3. The Growing Ethnic Church
Time magazine recently featured a cover story that cited such a significant growth in the influence of Latino evangelicals that it titled the story, “The Latino Reformation: Inside the New Hispanic Church Transforming Religion in America.” The article featured a story on a Latino megachurch in Chicago, New Life Covenant Church, which in 2000 had just 100 members and today has more than 17,000, making it the largest Assemblies of God church in the country.
Wilfredo “Choco” De Jesús, the pastor of New Life Covenant Church, succeeded his Spanish-speaking father-in-law 14 years ago.
De Jesús sees one of his decisions as strategic to the church’s growth: "We started doing English services to reach third-generation Hispanics who love their culture, but prefer to hear a sermon in English. I started doing that, and the church started growing."
Saddleback Church Pastor Rick Warren also saw an opportunity in the Latino emergence several years ago. In the last 10 years he has helped start 35 Spanish-speaking congregations throughout Orange County, Calif., where Saddleback is based.
Black megachurches similarly are on the rise in the United States. In her book The Black Megachurch: Theology, Gender and the Politics of Public Engagement, Tamelyn Tucker-Worgs describes her early encounters with black churches in the D.C. area: “I was simply amazed by the numbers of extremely large black churches that dotted D.C. and its surrounding suburbs. These churches were different from those I had attended back home. … They seemed to be open 24 hours a day, seven days a week, and they seemed to have ‘ministries’ that fulfilled every need one could possibly imagine. … The ministers [preach on] relevant topics from one’s love life to one’s pocketbook. … I was surprised to find that the congregations consisted of young people—young families and single people.”
Twenty years ago the majority of black churches were in urban settings. Today, they are just as frequently found in suburban ones.
4. A Team Culture
Collaboration has become the skill of the age. Many megachurches are no longer simply trying to get people within the church to work together in teams. Now they’re developing what I call teaming cultures.
Craig Groeschel of LifeChurch.tv sees teaming culture as “essential to everything we do to fulfill our mission.”
But do the ingredients of a great ministry team change as churches grow? Are smaller church teams different than megachurch ones? Although LifeChurch.tv has grown from a handful to some 30,000 attendees today, Groeschel says, “The principles of team don’t change based on the size. The only difference now is we are one big team [made up of] many smaller teams.”
Paid megachurch teams today are leaner than they were 10 years ago. And since the recession of 2008, they have learned to accomplish more with less by assigning multiple roles and more efficiently utilizing volunteer teams.
5. Celebrity Pastor or Celebrating the Faithful?
Like many megachurch critics, Wilmer MacNair says in his book, Unraveling the Megachurch: True Faith or False Promises? “The megachurch features a regal pastor who is the church’s head minister and is totally in charge and in control.” However, research shows that the average megachurch pastor, although strong in his leadership gifts, has surrounded himself with a strong team of elders and staff members.
While leading so many people might make celebrity status inevitable, many megachurch pastors are moving the spotlight away from themselves and onto their church’s individual members—often through stories of faith and service, creatively and beautifully told with video and other media. These stories are proving powerfully effective as focal points for nurturing faithfulness and engagement in the entire congregation.
6. Leveraging Church Resources for Social Transformation
Today, many megachurch pastors are discovering the power of helping hundreds as their churches put systems in place to help create social transformation. One example is the Los Angeles Dream Center, affiliated with Angelus Temple and led by Matthew Barnett.
The L.A. Dream Center is housed in the abandoned 15-story, 400,000-square-foot Queen of Angels Hospital building. There are currently over 850 residents living in the facility, people with various life needs and of those who minister to them.
“God is raising up a younger generation of churches that recognize that Sunday is not the destination point,” Barnett says. “It is the launching point to get the church mobilized Monday through Friday.
“Pastors used to believe that what they really needed to succeed was a bigger building than other churches. Now they are rediscovering what a shallow view this was and that the real ministry is among the needs of the people of their communities.”
The Dream Center strategy of holistic ministry has been replicated across the country many times over. Some 7,000 leaders each year come to the Dream Center in L.A. to observe, volunteer and learn. As a result, there are now 200 Dream Centers across the country.
“We are finding out just how simple it can be to live out the gospel,” Barnett says. “We are moving from social justice to social transformation. Social justice is awareness; social transformation is doing something about it.”
7. The Quest for Better Metrics
“We are so over counting ‘nickels and noses,’” says Northland’s Joel Hunter. “Church attendance and finances tell little of how many in the congregation are actually living as disciples and making other disciples on a weekly basis. We are coming up with better surveys like: How many of us belong to a spiritual small group? How many of us have a ministry or area of service for Christ? How many of us have brought someone else to Jesus?"
New technologies are making it easier to examine spiritual fruit in the lives of believers. They are revising how churches lead and serve their members and how they evaluate their level of effectiveness—no longer just from year to year, but from day to day.
“The win is being redefined,” says Ben Cachiaras, pastor of Mountain Christian Church in Joppa, Md. “Attendance, buildings and cash are still worth counting, but now you hear churches getting excited about the changes they feel called to make in their community, as neighborhoods and cities are transformed by the gospel. …These are new metrics.”
8. The Big Church Search for Small Church Intimacy
One of the myths about megachurches is that they are generally distant, aloof, political and impersonal. This is usually true only for those who loosely affiliate with the church, slipping in and out of worship services.
Still, for a big church to become truly strong, it needs to develop lots of smaller “churches” within it, which is why 82 percent say small groups are now essential to their spiritual formation strategies. And many are restructuring to create smaller church experiences within the context of large. This is the case at National Community Church in Washington, D.C. This megachurch, pastored by best-selling author Mark Batterson, consists of six multisite congregations that average about 350 attendees per worship service.
Stewardship of facilities is becoming more desirous, while large buildings occupied for only a few hours a week are becoming old school. This means more churches are becoming multisite. In fact, half of all megachurches today are multisite, and another 20 percent are considering it. Multisite megachurches have also grown faster than single-site megachurches over the past five years.
9. The New Collaborations
Megachurches have begun to form mega-collaborations. While churches have traditionally affiliated along denominational and geographical lines, today more megachurches are affiliating via other networks, and along lines of affinity. Connection points include various summits held across the nation and globally among pastors of larger congregations for interaction, support, fellowship and strategic thinking.
Northland, for instance, has joined an association with other church-based and parachurch organizations, like Campus Crusade for Christ, to plant 5 million churches in the next 10 years. Other groups are partnering around causes like human trafficking, poverty and the need for water wells in developing countries.
Another collaborative trend of the past 10 years is churches affiliating with megachurches. In some cases this is a loose affiliation, like Willow Creek Association, Saddleback’s Purpose Driven Network or LifeChurch.tv. In others, it is a full-fledged incorporation and merger with the megachurch. 10. The Shifting Shape of the Virtual Church
LifeChurch.tv has long been noted for its innovative use of technology. The YouVersion Bible app it created has surpassed 100 million downloads. And you can join the LifeChurch.tv worship experience anywhere via laptop or desktop computer, tablet or mobile phone. Instead of the church you go to, it’s the church that comes to you.
Today LifeChurch.tv literally has thousands of churches in many different languages doing church online, and some 4,000 churches have signed up to use its free Church Online Platform (ChurchOnlinePlatform.com) to host their services. Pastor and Innovation Leader Bobby Gruenewald of LifeChurch.tv notes the growth in the connected church: “Things have definitely changed from when we started. We continue to be passionate about doing ministry in this context and have hundreds of volunteers who invest themselves each week in making it possible. It is a vibrant ministry that is reaching many people who may not have otherwise heard the gospel or been able to connect with a physical church. We see online church as very much a part of our future and believe it is a continuing trend in the global church.”
Also passionate about online ministry, Northland was the first local church to do international concurrent worship in the 1990s via video, at that time connecting Orlando and the Republic of Namibia, in Africa. The church continues to engage worship internationally and concurrently every weekend. However, according to Hunter, “We are seeing now that unless we can plant actual churches in all these sites, the worship we do together will be merely a common experience and not a missional advancement.” Hunter goes on to explain that such “building” is not about physical structures but small groups of people who care for each other spiritually and serve their communities together.
One momentous event in Northland’s concurrent worship model occurred the weekend after the 9/11 attacks on the World Trade Center and the Pentagon. At that time, one of the churches worshipping with Northland via video was located in Cairo, Egypt. Hunter recalls, “I will never forget the bond created by their [real time] prayers and from our hearing directly from their pastor that our Middle Eastern family was with us in spirit and heart.”
SOURCE: Robert Crosby, Outreach Magazine
Crowds recall the faith that animated MLK’s unfinished dream
WASHINGTON (RNS) Fifty years to the day after Martin Luther King Jr. knocked on the nation’s conscience with his dream, religious leaders gathered in a historic church to remind the nation that he was fueled by faith.
Later, in the shadow of the Lincoln Memorial where King thundered about America’s unmet promises, King’s children joined the likes of President Obama and Oprah Winfrey to rekindle what Obama called a “coalition of conscience.”
At Shiloh Baptist Church, where King preached three years before his 1963 “I Have A Dream” speech, Christian, Jewish, Muslim and Sikh clergy summoned King’s prophetic spirit to help reignite the religious fires of the civil rights movement.
King’s daughter, the Rev. Bernice A. King, said at the service that her father was a freedom fighter and a civil rights leader, but his essence was something else.
“He was a pastor,” said King, who was 5 when her father electrified the nation in front of the Lincoln Memorial. “He was a prophet. He was a faith leader.”
“We can never forget as we celebrate, as we remember . . . that it was that faith and the spirit of God itself that fueled, that infused the movement that led to great change and transformation in the 50’s and 60’s.”
The Rev. Raphael Warnock, senior pastor of Martin Luther King’s own spiritual home, Atlanta’s Ebenezer Baptist Church, said they had come together to celebrate a servant of God, “whose ministry stretched far beyond the four walls of the church, and whose parish was America and the world itself.”
Other clergy recalled with pride how members of their own faiths joined with King 50 years ago to non-violently challenge racism and demand equal opportunity and jobs.
Rabbi Julie Schonfeld, executive vice president of the Rabbinical Assembly, read from a letter written to King by Rabbi Abraham Joshua Heschel, who walked shoulder-to-shoulder with him during the freedom march from Selma to Montgomery, Ala. in 1965.
“Even without words, our march was worship,” Heschel wrote. “I felt like my legs were praying.”
Schonfeld said that in the years after the Holocaust, King gave Jews in America a spiritual rebirth, a reason to believe that “God had not forsaken all mankind.”
Born in Sudan, Imam Mohamed Magid, president of the Islamic Society of North America, said King’s legacy made it possible for 28 faith communities came to his mosque after 9/11 to pray alongside his congregation.
King taught that “hate cannot drive out hate,” Magid said. “Only love can do that.”
After the morning prayer service, throngs gathered at the site of King’s speech to mark decades of progress but warn that justice remains elusive for some.
“We’re not here to claim any victory. We’re here to say that the struggle continues,” said Andrew Young, a King aide who went on to become mayor of Atlanta, U.N. ambassador and president of the National Council of Churches. “Pray on and stay on and fight on.”
Added King’s eldest son, Martin Luther King III: “No one ever told any of us that our road would be easy. I know that our God, our God, our God would not bring all of us this far to leave us.”
The Rev. Joseph Lowery, one of the last living icons of the civil rights movement, spoke from a wheelchair close to the imposing statue of Abraham Lincoln and challenged the crowd to battle modern-day efforts to deny rights and restrict freedom.
“We come here to Washington to say we ain’t going back,” said Lowery. “We’ve come too far, marched too long, prayed too hard … bled too profusely and died too young to let anybody turn back the clock on our journey to justice.”
By Lauren Markoe and Adelle M. Banks. Source: http://www.religionnews.com/2013/08/28/crowds-recall-the-faith-that-animated-mlks-unfinished-dream/
Can Sanford Pastors' Success Work in Other Cities?
A diverse group of 40 pastors gathered in a Detroit hotel today to hear a remarkable tale: how the pastors of Sanford, Florida, spared their city from the racially charged protests that erupted nationwide last month after a jury acquitted George Zimmerman of murdering Trayvon Martin.
Sanford could have understandably been the epicenter of outrage over the controversial July verdict, which inspired significant protests—some marred by vandalism and violence—from New York to Los Angeles. Instead, this commuter suburb of Orlando weathered the aftermath so successfully that its pastors are now on a mission to spread the progress they've made toward calm and reconciliation to urban centers nationwide.
Already on the list after Detroit: Toledo, Charlotte, New York, Denver, and Minneapolis.
"The timing is absolutely right for this. There is no question about it," said Derrick Gay, pastor of Sanford's Dominion International Church and an organizer of the tour. "We as the church have been given, according to 2 Corinthians 5, the ministry of reconciliation. There's no other institution on earth that has been given this authority—not the government, not the banks, not the education system that we have."
The collaboration, in which pastors across racial, ethnic, and denominational lines meet to eat, pray, and candidly air racial concerns, is even more notable in a city with the historical distinction of being where Jackie Robinson was ousted from minor-league baseball training in 1946.
Leading the charge is Sanford Pastors Connecting (SPC), the interracial, cross-denominational group first organized by the United States Department of Justice (DOJ) to help the city of Sanford navigate fallout from the shooting death of unarmed, 17-year-old Martin there in February 2012.
The Department of Justice sent veteran mediator Thomas Battles to Sanford to help keep the peace after Martin's death. He, in turn, organized pastors to form SPC. The pastors were given four reserved seats daily in the local courtroom during Zimmerman's trial. The pastors rotated through to witness the proceedings firsthand and to relay what was going on to courthouse crowds and to their own congregations.
SPC pastors agreed to support the jury's verdict, whatever it was, and keep the peace afterward. When the jury acquitted Zimmerman of second-degree murder and manslaughter charges, it seemed it might be a problematic promise to keep.
But solidarity and prayers played a big part in diffusing any violence that might have broken out in Sanford, either during the initial unrest over Martin's death or when Zimmerman was ultimately acquitted, said Joel Hunter, a SPC member perhaps best known as one of President Barack Obama's spiritual advisors.
"We had already built up a very solid core of people who were committed to not just reacting to a verdict, but sifting through how we could improve the community because of this," said Hunter. His congregation, Northland: A Church Distributed, near Sanford is predominantly white, and is the largest evangelical church in central Florida.
Hunter said that sitting together through the somber, racially charged Zimmerman trial ironically helped to bridge some of the long-entrenched disconnect between Sanford's black and white clergy.
Positioned side by side, chatting before and after court proceedings, and having lunch together during breaks "has built a much closer relationship between many of the African-American pastors and Anglo pastors," said Hunter. "You can say talk is cheap. But when you go through something like this and you have an ongoing dialogue, the closeness of relationships that happens is really remarkable."
Despite their different races, genders, and religious backgrounds, 30 to 40 clergy have continued to meet monthly for breakfast at Sanford's Cracker Barrel restaurant since the start of the trial. That's no small feat, given that getting any group of pastors to work together can be "like herding cats," said Jeffrey Krall. The Assemblies of God pastor chairs SPC alongside pastor Valarie Houston, whose Allen Chapel AME Church is regarded as "Ground Zero" for the public outcry over Martin's death.
Krall, lead pastor of Sanford's mostly white Family Worship Center, said the seeds for this momentum were actually sown 22 years ago.
"It's always been racially divided down here," said Krall of his city's 55,000 residents. (Today, 30 percent are African American, 20 percent are Hispanic, 3 percent are Asian, and the rest are white.) In response, he launched the Sanford Ministers Fellowship in 1991. Though the group has been working to cultivate reconciliation in Sanford a lot longer—and is just as steadfast in praying and interceding toward that end—Krall conceded the fellowship never became as large, high-profile, or diverse as SPC has become over the past year.
"I actually feel like Thomas Battles used his leverage to accomplish what I have been trying to do for more than 20 years," Krall said of the DOJ regional director, who is African American. "I'm rejoicing that he got involved. There's just a great humility and fear of God on everybody."
"That doesn't mean that the issues have all gone away. We have a lot of work cut out for us," said Charles Holt, rector of St. Peter's Episcopal Church and School in neighboring Lake Mary. "But what's changed in Sanford is the communication taking place [between] various churches across the spectrum, and between the church and the community. That's a huge step in the right direction."
Another local Christian leader who has been very ambitious in mobilizing pastors to seek racial reconciliation is Steve Strang, founder and CEO of Charisma Media. From his headquarters in Lake Mary, a city barely more than 2 miles from where Martin died last year, Strang has rallied Sanford-area pastors to hold special prayer meetings and forums in the wake of the shooting.
Last year, his company produced Sanford: The Untold Story, a documentary of Sanford-area church leaders speaking out on race relations. In July, Strang brought together 30 faith leaders from around the country to publicly issue a covenant of racial reconciliation. Called The Sanford Declaration, the July 31 announcement at Charisma Media served as a prelude to the National Reconciliation and Relationship Initiative now being mapped out.
"We invited some pastors from different cities that actually came on their own dime to see what's happening in Sanford," said Gay, who is African American. Attendees included Promise Keepers president Raleigh Washington and such megachurch leaders as Touré Roberts of One Church International in Los Angeles, Dale Bronner of Word of Faith Family Worship Cathedral in greater Atlanta, and Harry Jackson of Hope Christian Church in suburban Washington, D.C. The plan is now for Sanford pastors to visit these urban centers with their message. The first stop: Gay keynoted Promise Keepers' Reviving Detroit Summit today at the struggling city's iconic Hotel St. Regis.
A former star football player at Florida A&M University, Gay has become key among Sanford ministers in pushing for racial reconciliation. In November 2011, he moved his multicultural, nondenominational congregation to the Sanford area from Altamonte Springs.
"It was a tough decision because in the transition, we probably lost a third of our church," said Gay. "However ... as a 34-year-old, for the first time in ministry, I feel like I'm in the right place and God has ordered this thing. ... When everything began to jump off, I really felt strongly that this city needed someone who was not from this city, and could identify with the people there, particularly the young people."
Despite the enthusiasm SPC pastors have for their undertaking, some counter that there's still a long way to go to forge any kind of lasting, substantive advances in race relations in Sanford, let alone nationwide.
There are still "layers and layers of issues" that need to be addressed, said Bridget Watson. Involved with SPC when it first got off the ground but no longer, she and her husband lead Dunamis Community and Outreach Ministries, a small multiracial church near Sanford.
"I have a 17-year-old son and a 14-year-old son, both who are excellent students and very mannerly," said Watson. "We have to teach them to never appear in such a way as to [seem] threatening. I know my white friends don't have to worry about that."
Parris Baker is not a minister, but the charismatic Northland attendee was invited to work with SPC at its onset. However, the 25-year-old African American said he eventually cut ties with the group, frustrated by their steady calls for meetings about reconciliation, healing, and prayer.
"While I appreciated those efforts, they were inadequate," said Baker, a Sanford actor and rap artist who is studying to become a teacher. "As a young man, I am painfully aware of how young people, by and large, are unchurched. Conscious of how deeply I and other young people were affected by Trayvonʼs killing, I knew we needed to be reached, but it could not be accomplished through church or youth conferences."
But SPC wants to go beyond Cracker Barrel meals. After Zimmerman's acquittal, they started prayer meetings at the Sanford police station and issued a joint proclamation for peace. Next they hope to launch a Swap-A-Pulpit Sunday, a monthly youth worship service, and develop sports programs and other after-school activities so that Sanford youth and law enforcement can interact.
Meanwhile, other faith-based groups are also trying to unite the community. Examples include the Love Sanford Project, headed by community activist Paul Benjamin Sr., and a youth mentoring project for inner-city youth that Benjamin's Central Florida Dream Center is developing with St. Peter's.
Krall says he's finally witnessing the manifestation of a breakthrough he got wind of decades years ago. "I was on a fast when the Lord [revealed to] me that he wanted to do something very, very significant in the city of Sanford," he said. The experience led him to create the older Sanford fellowship. "People would actually fly into our little airport to see what God was doing here." He thinks the cooperation could offer a glimpse of heaven a la Revelation 7:9-10, with "a great multitude, which no man could number, of all nations and kindreds and people" praising Jesus.
Gay admits that visions differ a bit between members, just as they differ in other areas. "In all honesty, we may [still] be divided on what we feel justice should be in this situation," he said. "But we're not going to allow this thing to have a negative impact on this city.
"Our feelings were put on the back burner for the sake of this community," he said. "This is the way that we believe Christ would operate, and we've seen tremendous things happen. It is essential for us to now move forward."
By Angela G. King. SOURCE: http://www.christianitytoday.com/ct/2013/august-web-only/sanford-florida-pastors-reconciliation-trayvon-zimmerman.html?paging=off
Sanford Pastors Commit to 'Seize the Moment'
More than 15 months ago, pastors from around the country gathered near Sanford, Fla., for a historic meeting to attack the spiritual darkness of racism exacerbated by the tragic death of Trayvon Martin. Wednesday, pastors and national church leaders returned to the area to continue the battle less than three weeks after the acquittal of George Zimmerman. Several local pastors who have been working behind the scenes to tackle the issue of race relations in Sanford were present in the offices of Charisma Media along with Promise Keepers President and CEO Dr. Raleigh Washington and Bishop Harry Jackson, senior pastor of Hope Christian Church and a leader of the High Impact Coalition. Pastors from Ohio, California and Georgia also attended the meeting to help start a racial reconciliation initiative.
Washington said the task of bringing racial harmony and unity to Sanford has only begun, and he reiterated his challenge to spiritual leaders to continue to “cross racial lines” to make it happen.
“You, as the leaders of the church here in Sanford, have the opportunity to seize the moment—the moment to establish genuine relationships that will bring about racial reconciliation here,” Washington said. “Establishing genuine relationships across racial lines are what’s going to make a difference. You cannot fall asleep at the wheel. Seize the moment.”
Derrick Gay, pastor of Dominion Church International in Sanford, said the historical roots of racism are why the separation of races continues today.
“Why don’t we talk? Why do we still have an issue with each other? Why don’t we like each other?” Gay asked. “Simply because of history. The answer is we need anointed leadership in place, where everyone will submit to that leadership. We need to make this a lifetime effort to link arms with each other.”
Joel Hunter, senior pastor of Northland Church, said that tide could be broken.
“The inertia of history can only be interrupted by relationship,” Hunter said. “There’s a difference between justice and law. ... Justice is something that only happens through relationship."
Ron Johnson, pastor of One Church in Longwood, Fla., said, referring to racism, “To break this, it can’t happen by default. It has to happen by design.”
While riots and violent protests broke out in spots around the country in the days following the July 13 not-guilty verdict for Zimmerman, only peaceful protests were staged in Sanford.
“People are going to point to Sanford one day and say, 'These people have learned to do it right,'” Washington said. “You, the leaders, have stayed on the battlefield and continued the challenge we gave you. Other cities simply don’t know how to deal with this issue.”
Sanford Pastors Connecting, a group of pastors formed after the initial meeting in April 2012, have met on a monthly basis and are building initiatives to bridge the racial gap in the community. Jackson said he hopes other communities follow Sanford’s lead.
“You are an example and a model. What would happen if we could replicate the concepts you have put in place here?” Jackson asked. “We must continue to pray prayers that will touch black, white, Asian and Hispanic kids that are losing their way everywhere.”
SOURCE: http://www.charismanews.com/us/40461-raleigh-washington-sanford-pastors-must-seize-the-moment
CNN: Pastors aim to keep peace at Zimmerman trial
SANFORD, Florida (CNN) – As opening arguments begin, courtroom seats are at a premium at the trial of George Zimmerman, charged with second degree murder in the shooting death of Trayvon Martin, an unarmed black teenager.
But in an unusual arrangement, four seats in the second row, just steps from the jury box, have been assigned to a group called “Sanford Pastors Connecting.”
The multi-racial ministerial association has pledged to bear witness to the high-profile proceedings during the trial and to keep the peace afterward.
All of the clergy in the courtroom project have agreed to support the jury’s verdict in the racially-charged case, which sparked large rallies and marches led by civil rights figures like the Rev. Al Sharpton and Jesse Jackson.
As needed, the pastors will report courtroom events to crowds expected to gather outside the courthouse, as well as to their congregations, and have agreed to head off inflammatory rumors.
“Regardless of what the verdict is, we can avoid the violence," said the Rev. Robert K. Gregory Jr., of the Good News Jail & Prison Ministry in Sanford. "If we work together, trust can be built.”
Zimmerman, a member of the Neighborhood Watch in his gated community, is accused of stalking and fatally shooting Martin, who was staying with his father, on February 26, 2012.
The defense claims that Martin, returning from a convenience store, turned on Zimmerman, who then fired in self-defense.
Two dozen media spaces on the courtroom’s polished wooden seats have been assigned by lottery, with an equal amount set aside for the general public. Another twelve spots in the rectangular chamber are reserved for the Zimmerman and Martin families.
The pastoral rotation is the idea of the U.S. Department of Justice's Community Relations Service. A Seminole County Sheriff’s inspector, who is also an ordained minister, handles the scheduling. Among the Christian clergy who have signed up, there are evangelical and mainline congregations; tiny, urban parishes and suburban megachurches.
“We’re looking at providing leadership, to comfort people through the word of God and prayer,” said the Rev. Sharon Patterson, of Getting Your House in Order Ministries, a small African-American congregation.
“We want our presence to encourage them to understand that as long as God is in control, everything will work out all right,” the pastor said.
Patterson brings a particular past to her courtroom witnessing. She once aspired to be a lawyer herself, spending summers when she was first teaching public school, and had no air conditioning at home, going from trial to trial.
While most Sanford-area African-American congregations rallied around the Martin family and their call for justice immediately following the shooting, some predominately white churches and clergy were divided.
The Rev. Alan Brumback, pastor of Sanford’s Central Baptist Church, was one of the first – and few – local white clergy to join the predominately black marches and demonstrations in the wake of the Martin shooting.
However, Brumback, whose congregation is multi-racial, said he would not be a part of the courtroom program.
“I am calling my church to pray for our city and to share the only news that can bring reconciliation,” he said, “the Gospel of Jesus Christ. That is my only agenda.”
Whatever it is, the verdict will be God’s will, said the Rev. Lowman J. Oliver III of St. Paul Missionary Baptist Church in Sanford.
“We pray that the outcome will be just and fair to all parties,” he said. “How will it look? I’m not able to answer that. Our roles are as peacemakers. It’s more important that we send a message that we sustain the peace.”
However, Oliver said, peaceful acceptance of a verdict does not mean people will have to agree with it. They can certainly have “a righteous response,” as long as it is nonviolent.
“There is a history of division in this community, and there is a history involving violence against black youth” that must be addressed, said the Rev. Joel Hunter, of Northland Church in Longwood, Florida. A prominent evangelical, Hunter is also a close confidant of President Obama's.
After a long, tedious day of sitting together during jury selection, Hunter, Oliver and Gregory were finishing each other’s sentences.
Laughing, they admitted that they were unused to sitting still and silent in unpadded pews for so long – while others did the talking.
SOURCE URL: http://religion.blogs.cnn.com/2013/06/24/pastors-aim-to-keep-peace-at-zimmerman-trial/?iref=allsearch
Sanford pastors seek unity over Trayvon Martin case
Pastor Derrick Gay delivered the bad news. As the newest member of the Sanford Ministers Fellowship, Gay had been asked to talk with Trayvon Martin's parents about the pastors' desire to hold a community-wide memorial service for their son.
"The initial response was no," Gay told the group of predominantly white pastors, explaining that the Martin family knew that a group of black pastors also was making plans. "They want all pastors to come together. If this area is to be reconciled, it has to be a united effort."
FIND THIS ARTICLE AT: http://articles.orlandosentinel.com/2012-04-24/news/os-trayvon-martin-sanford-ministers-20120424_1_pastors-holy-cross-episcopal-church-strang-communications
When asked why the Martin family rejected their overture to begin the healing process in a city sharply divided by race, Gay was blunt to his fellow pastors.
"Look around you," said Gay, one of the few black members of the Fellowship. "Frankly, there is a group missing from the room collectively."
The shooting of Trayvon Martin by George Zimmerman has exposed not only the racial divide that shapes Sanford's politics, neighborhoods and culture, but also its churches.
Pastors on both sides — black and white — agree on some things. One is that God has a hand in what is going on and is using Sanford to uncover problems that exist in every city. The second is that for the death of Trayvon to become a transformative event for Sanford's race relations, it must start with the churches.
"We know if there is no unity within us, you won't see it in the community," said Pastor Harlan Walker, senior pastor of Word of Faith Ministries in Sanford.
Sanford finds itself in the unwelcome spotlight of a nation watching it work through the problems of race common in every city. It is both unique and ordinary.
"Sanford is a microcosm for America," said Father Rory Harris, rector of Holy Cross Episcopal Church in Sanford. "We are a broken community, and we need to step forward to show spiritual leadership."
Bringing pastors of all colors, denominations and theologies together was the original idea for the Sanford Ministers Fellowship, said Pastor Jeff Krall, who co-founded the group. The concept was to build personal relationships among ministers, friendships forged over weekly lunches and prayer.
Krall believes that is one of the reasons God chose Sanford: The city could become the model of how crisis can create change.
"We believe that it happened here because there has been some ground work of people of God who want to see communities come together," said Krall, pastor of Family Worship Center in Sanford.
But from the beginning, Krall said, it was hard to enlist black ministers. Some who joined left, saying they felt more comfortable among their own kind. Some members, black and white, left when the group tried to move from talk and prayer to action. Others stayed but became discouraged by too little action and too much talk.
After 20 years, the Fellowship had only about a dozen members.
Trayvon Martin has changed that. A recent Fellowship meeting drew 50 pastors. At another gathering of Seminole County pastors organized by religious publisher Strang Communications, 75 ministers attended, including Northland Church Pastor Joel Hunter and Episcopal Bishop Greg Brewer.
"This event has given us a crisis moment to create unity," said the Rev. Paul Benjamin, a longtime member of the Fellowship.
But the effort to unite must overcome a long history of separation, pastors said. There is no past precedent to follow, no regular interaction between black and white pastors.
"There is no relationship. We are not together," said the Rev. Harry Rucker, senior pastor of Shiloh Missionary Baptist Church in Sanford.
Rucker contends there can be no coming together of black and white pastors until there is an honest and heartfelt reckoning of the racism and injustices that exist in Sanford. Until Trayvon, Sanford functioned as if the racial divide was nonexistent and the problems below the surface of everyday life were unimportant.
"What happens with racism is there is a norm that's not written law, but you know how to move around and you know how to survive under the system," said Rucker, a Sanford pastor for 29 years. "We accepted the separateness, but the white community did as well. The prevailing race problem hinges on comfort."
But the expectation within the black community that religious leadership needs to step forward also revealed the disunity among even Sanford's black churches. An organization of black churches in Seminole existed for a time before dwindling away in the 1990s, Rucker said.
A new group of about a dozen black pastors is in the process of forming. The group will meet again this week, Rucker said, to decide on a name and designate its leaders. Once that is completed, he said, a meeting between white pastors and black pastors might be possible.
"We have to sit down and vent the truth. We have a black and white problem here," Rucker said.
