‘Pray for Ukraine’: Religious leaders call for peace and God’s protection

‘Pray for Ukraine’: Religious leaders call for peace and God’s protection

(RNS) — At the top of the website for the Ukrainian Orthodox Church of the USA is a simple, three-word message.

“Pray for Ukraine!”

“May God hear our loving petitions and soften the hearts and minds of all, those within and outside Ukraine, during these dangerous times,” wrote the UOC’s Council of Bishops, in a statement responding to news of the Russian invasion this week.

The bishops of the UOC, founded by immigrants, were among a host of religious leaders asking God to intervene on behalf of Ukraine. The prayers asked for an end of hostilities and for the protection of civilians — and in at least one case, for a defeat of Russian forces.

“Send your heavenly legions, O Lord, commanded by the patron of Kyiv, Archangel Michael, to crush the desires of the aggressor whose desire is to eradicate our people,” the UOC bishops wrote in an online prayer.

Calls for peace also echoed from the Russian Orthodox Cathedral in Washington, D.C., which planned to hold a prayer for peace Thursday (Feb. 24), according to an announcement on the cathedral’s website. The announcement linked to a “prayer for the cessation of civil strife.”

“Lord Jesus Christ our God, look down with Thy merciful eye upon the sorrow and greatly painful cry of Thy children, abiding in the Ukrainian land,” that prayer read. “Deliver Thy people from civil strife, make to cease the spilling of blood, and turn back the misfortunes set against them.”

Patriarch Kirill of Moscow stressed the common religious history of Russia and Ukraine “dating back to the baptism of Russia by the holy prince Vladimir, equal to the apostles,” and said that the Orthodox church could help heal the current conflict, reported the Orthodox Times.

“As Patriarch of All Russia and Primate of the Church, whose flock is in Russia, Ukraine and other countries, I deeply empathize with all who have been touched by misfortune,” Kirill said in a statement. “I call on all parties to the conflict to do everything possible to avoid civilian casualties. I appeal to bishops, pastors, monks and laity with an appeal to provide all possible assistance to all victims, including refugees, people left without shelter and means of subsistence.”

The U.S. Conference of Catholic Bishops asked Catholics to fast for peace on Ash Wednesday (March 2). Bishop David J. Malloy of Rockford, Illinois, chairman of the USCCB Committee on International Justice and Peace, also called for a day of prayer.

“In this time of fear and uncertainty, we stand in solidarity with the Church in Ukraine and offer our support,” Malloy said in a statement. “We call on all the faithful and people of good will to pray for the people of Ukraine.”

https://twitter.com/USCCB/status/1496888441409257479?s=20&t=MqRp5Sh4Zf5eQYVgitAmeQ

Faith-based and humanitarian groups expressed concerns about a possible mass exodus of refugees. Along with praying for those affected by the invasion, Krish O’Mara Vignarajah, president of Lutheran Immigration and Refugee Service, called on political leaders to prepare to protect displaced people.

“The humanitarian implications of a full Russian invasion must be a central consideration in the U.S. and international response,” Vignarajah said. “Thousands could lose their lives, and millions more could lose the only home they have ever known. The U.S. and its allies must prepare to respond to the very real possibility of a mass exodus of Ukrainian refugees. Protecting the displaced cannot merely be an afterthought.”

Pax Christi, a Catholic peace organization, encouraged its members to pray and fast and to hold public vigils for peace on Ash Wednesday.

“Pax Christi USA urges the international community to stand united against the invasion of Ukraine and in support of diplomacy and dialogue to bring this crisis to an end,” the group said in a statement.

In the United Kingdom, the archbishops of Canterbury and York issued a joint pastoral letter in response to the invasion, with calls for prayer along with liturgical texts and readings in support of peace. Archbishop Justin Welby and Archbishop Stephen Cottrell invited Anglican church members to make Sunday a day of peace and to join the call of Pope Francis for prayers on Ash Wednesday.

“Peace, therefore, is so much more than the absence of war,” they wrote. “It is a gift, and it is also a decision, a gift that must be received. It is a choice we make that shapes the way we live well alongside each other. It characterises our relationship with God. It comes into being by seeking justice.”

Leaders of the United Church of Christ began their prayer, posted online, with a quote from the Book of Proverbs: “There are six things that the Lord hates, seven that are an abomination to him: haughty eyes, a lying tongue, and hands that shed innocent blood, a heart that devises wicked plans, feet that make haste to run to evil, a false witness who breathes out lies, and one who sows discord among brothers.”

“Hear our prayers for all those who will die today because of war in Ukraine and other war-torn countries all over this world. Grant them an end to the suffering of this world and eternal peace that is only found in You,” the UCC officers wrote.

A number of faith leaders took part in an online vigil for peace this week — including Presiding Bishop Michael Curry of the Episcopal Church; Presiding Bishop Elizabeth Eaton of the Evangelical Lutheran Church in America; Rabbi Jonah Dov Pesner, director of the Religious Action Center of Reform Judaism; and Mohamed Elsanousi, executive director of The Network for Religious and Traditional Peacemakers, as Religion News Service reported earlier this week.

“The drums of war are beating louder with each passing moment,” said Tarunjit Singh Butalia of Religions for Peace USA during the vigil. “We must stand up as people of faith and people of peace to speak truth to power.”

Hazrat Mirza Masroor Ahmad, head of worldwide Ahmadiyya Muslim community, prayed that world leaders would try to de-escalate the situation in Ukraine before it can spread into a wider conflict.

“I pray that the world’s leaders pay heed to the need of the hour and value, above all else, their obligation to ensure the peace and stability of the world. May Allah the Almighty protect all innocent and defenceless people and may true and lasting peace in the world prevail,” he said in a statement.

Prayers for Ukraine were offered during a recent meeting of the Southern Baptist Convention’s Executive Committee in Nashville, Tennessee, and Southern Baptist leaders and other influential evangelicals offered prayers via social media.

“Christ have mercy. Pray for Ukraine,” tweeted Adam Greenway, president of Southwestern Baptist Theological Seminary.

https://twitter.com/AdamGreenway/status/1496683559234514953?s=20&t=S6equWVmQH7dPALVIEpwbg

 

https://twitter.com/DavidAFrench/status/1496732331373170688?s=20&t=S6equWVmQH7dPALVIEpwbg

“Do not imagine for a moment prayer doesn’t matter,” tweeted Bible teacher Beth Moore. “Pray for Ukraine. Pray for divine intervention. Miraculous protection.”

https://twitter.com/BethMooreLPM/status/1496837327657656325?s=20&t=S6equWVmQH7dPALVIEpwbg

The World Evangelical Alliance and the European Evangelical Alliance called for an end of hostilities in Ukraine and withdrawal of all Russian troops.

“We are gravely concerned to yet again witness armed conflict that will inevitably lead to tragic loss of human lives, including innocent civilians who only desire to live in peace,” the WEA’s secretary general, Bishop Thomas Schirrmacher, said in a statement. “We call for an end to the hostilities, an immediate ceasefire and respect for Ukrainian territorial integrity.”

The American Friends Service Committee, a Quaker peace organization, urged U.S. leaders and the international community to pursue diplomacy and deescalation rather than a military response to the crisis in Ukraine.

The group also passed along a message from Quakers in Ukraine calling for peace. “It is very important for us to convey that Ukrainians are peace-loving people and very kind. In the last two months, when we got together and started our meetings, we agreed that there is no one among us who would see war as the answer, or believe that violence is the way out,” the message read. “We categorically condemn any aggression, expansion, and pressure.”

Claire Giangravé, Adelle Banks, Jack Jenkins and Emily McFarlan Miller contributed. 

READ THIS STORY AT RELIGIONNEWS.COM

Lent and the Least of These

Lent and the Least of These

During Lent, we commemorate the life, death, and resurrection of Jesus the Christ. As if it were New Year’s Eve, most Christians make a Lenten resolution, consecrate it with prayer, and stick it out until Easter. Our concern for particularity in this moment, while laudable, can prevent us from grasping — and being grasped by — a broader sense of mission. The immediacy of figuring out, “What am I going to give up?” can prevent us from asking, “What sort of person is God calling me to be within the church and the world?” The first question pivots around our personal aspirations; the second one opens up a vista of service and mission. Developing the latter theme, we might approach Lent as an opportunity to embrace the care of Christ and emulate his ministry of coming alongside and caring for the least of these.

Embracing the care of Christ can be painful, for it often requires a prior admission that we are wounded. Many recent college graduates work hard to secure employment and repay loans, only to experience job loss, a reduction of responsibility, or another economic shift causing them to move back in with their parents. They are wounded. Some 222,000 veterans have returned from Iraq to a jobless recovery, a gridlocked Congress, and employers who cannot grasp the relevance of leadership skills honed in a military context. They, too, are wounded.

Our individual ailments differ, but we share an Augustinian solidarity. The bishop of Hippo suggests that we are Good Samaritans, called to love across differences of race, class, religion, and other social realities. Yet we are also recipients of God’s boundary-bursting, Samaritan love — Jesus found us by the side of the road, bandaged our wounds, and nursed us into wholeness by the power of his Holy Spirit.

As a community whose health has been and is being restored, Christ calls us to tend to the social ills of his people and all people. Matthew 25:31-46, in particular, underscores the importance of feeding the hungry, clothing the naked, visiting those who are in prison, and welcoming the stranger.

By caring with and for society’s most vulnerable members — Jesus calls them “the least of these” — we bear witness to the in-breaking of God’s kingdom in Christ. We embody his love by performing acts that immediately address the maladies of drug addiction, domestic violence, and chronic sickness. Moreover, our engagement in intermediate, systems-transforming work on behalf of the least of these — inmates, immigrants, gay and lesbian military personnel, and so on — testifies to the restorative justice of God’s kingdom in Christ.

Such care, whether personal or structural, does not itself build or establish God’s kingdom. To claim that it does collapses human initiative into divine work (making devils out of those who may oppose it for well-argued reasons) and, more dangerously, runs the risk of idolizing the stratification of power that enables such change (e.g., relief and development arms of denominations or national governments become sacrosanct instruments beyond critique). Our individual and collective care for “the least of these” represent necessary and yet feeble attempts to follow in the footsteps of our Lord who prioritized the marginalized in his ministry. Our call is not about politics, not about ideology, but about modeling the love and justice of Christ. Cornel West has famously remarked that, “Justice is what love looks like in public.” What does our Christian faith look like out on the street?

Lent reminds us that the church’s social service and justice-making efforts fall short of God’s glory, that our best attempts to repair the world are still broken, leading us to depend anew on the care of Christ. We are weak, but the consolations of our Lord are strong; through him we discover the strength to love, the power to carry on.

Supreme Court nominee Ketanji Brown Jackson: ‘One can only come this far by faith’

Supreme Court nominee Ketanji Brown Jackson: ‘One can only come this far by faith’

WASHINGTON (RNS) — Immediately after President Joe Biden introduced Judge Ketanji Brown Jackson as his nominee to the U.S. Supreme Court at a White House event on Friday (Feb. 25), the federal appeals court judge stepped up to the podium and appealed to the divine.

“I must begin these very brief remarks by thanking God for delivering me to this point in my professional journey,” she said. “My life has been blessed beyond measure, and I do know that one can only come this far by faith.”

Jackson’s words marked the beginning of what promises to be a historic confirmation process: If approved by the U.S. Senate, Jackson, 51, who currently serves on the D.C. Court of Appeals, would be the first Black woman to serve on the Supreme Court.

“If I’m fortunate enough to be confirmed as the next associate justice of the Supreme Court of the United States, I can only hope that my life and career, my love of this country and the Constitution, and my commitment to upholding the rule of law and the sacred principles upon which this great nation was founded, will inspire future generations of Americans,” she said.

Biden noted the landmark nature of Jackson’s nomination during his introduction, making good on a campaign promise to push for a Black woman on the country’s highest court.

“For too long, our government, our courts, haven’t looked like America,” he said. “I believe it’s time that we have a court that reflects the full talents and greatness of our nation with a nominee of extraordinary qualifications. And that we inspire all young people to believe that they can one day serve their country at the highest level.”

While outlining Jackson’s professional credentials and personal story — such as her two Harvard degrees and family members in law enforcement — Biden argued that she “strives to be fair, to get it right, to do justice.”

If confirmed, Jackson would also be the first federal public defender on the Supreme Court and would bring the total number of women serving on the bench to four — the most in U.S. history.

Jackson did not mention a specific faith tradition in her remarks, so it was not immediately clear whether she would alter the religious makeup of the Supreme Court, which currently consists primarily of Catholic and Jewish justices (Justice Neil Gorsuch was raised Catholic but attended an Episcopal Church in Colorado).

Lawmakers and liberal religious organizations celebrated Jackson’s nomination.

“I applaud the historic nomination of Judge Ketanji Brown Jackson to the Supreme Court. Georgians want a nominee who is fair, qualified, and has a proven record of protecting Americans’ constitutional rights and freedoms. I look forward to reviewing this nomination,” Georgia Sen. Raphael Warnock, himself a pastor, said in a statement.

Longtime racial justice activist the Rev. Al Sharpton, who runs the National Action Network, tweeted out a statement of support for Jackson, calling her “exceptionally well qualified” and possessing the “experience, character, integrity, and dedication to the Constitution and the rule of law to serve on the nation’s highest Court.”

The National Council of Jewish Women also praised Biden’s choice of Jackson.

“As the only national Jewish organization which actively vets and endorses federal judicial nominees, NCJW follows the guidance of our tradition which affirms the importance of having ethical, unbiased judges like Judge Jackson who will fight for justice for everyone each and every day,” the statement read. “Her keen intellect, integrity, background, and lived experience are what we need on the Court.”

Religion has been a point of interest in recent Supreme Court nomination battles, particularly the debate over Justice Amy Coney Barrett. When she was nominated by former President Donald Trump in 2020, many observers questioned whether her conservative brand of Catholic faith would influence how she approached issues such as abortion.

Although Jackson reportedly has not ruled on a case narrowly focused on abortion, her appointment nonetheless drew attention of groups concerned about the issue. Jeanne Mancini, president of March for Life Education and Defense Fund, an anti-abortion group, said in a statement she expects Jackson to be “a reliable vote for the far left and the Biden administration’s radical abortion agenda.”

Meanwhile, Jamie L. Manson, president of Catholics for Choice, which advocates for abortion rights, praised Jackson as a jurist with “a long and distinguished record of legal work and judicial decisions that protect and advance the constitutional rights of marginalized Americans, including women and pregnant people, immigrants, and people with disabilities.”

Manson also made mention of Jackson’s April 2021 Senate confirmation hearing to serve on the U.S. Court of Appeals. Manson said Jackson expressed “a clear and firm commitment to the principle that true religious liberty involves both freedom of and freedom from religion.”

During that hearing, Missouri Republican Sen. Josh Hawley noted Jackson had served on the board of Montrose Christian School. The Maryland school, which has since been closed, operated under a statement of faith that declared “we should speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death” and outlined a belief that marriage exists only between a man and a woman.

In responding to Hawley, who said he agreed with the statements, Jackson distanced herself from the school’s beliefs. She said she did not “necessarily agree with all of the statements,” and was not previously aware of their existence.

She went on to express support for religious liberty, describing it as a “foundational tenet of our entire government.”

When Captivity has an end date

When Captivity has an end date

Scripture

Ezra 1: 1-8

In the first year of King Cyrus of Persia,[a] the Lord fulfilled the prophecy he had given through Jeremiah. He stirred the heart of Cyrus to put this proclamation in writing and to send it throughout his kingdom: 

2 “This is what King Cyrus of Persia says:

“The Lord, the God of heaven, has given me all the kingdoms of the earth. He has appointed me to build him a Temple at Jerusalem, which is in Judah. 3 Any of you who are his people may go to Jerusalem in Judah to rebuild this Temple of the Lord, the God of Israel, who lives in Jerusalem. And may your God be with you! 4 Wherever this Jewish remnant is found, let their neighbors contribute toward their expenses by giving them silver and gold, supplies for the journey, and livestock, as well as a voluntary offering for the Temple of God in Jerusalem.”

5 Then God stirred the hearts of the priests and Levites and the leaders of the tribes of Judah and Benjamin to go to Jerusalem to rebuild the Temple of the Lord. 6 And all their neighbors assisted by giving them articles of silver and gold, supplies for the journey, and livestock. They gave them many valuable gifts in addition to all the voluntary offerings.

7 King Cyrus himself brought out the articles that King Nebuchadnezzar had taken from the Lord’s Temple in Jerusalem and had placed in the temple of his own gods. 8 Cyrus directed Mithredath, the treasurer of Persia, to count these items and present them to Sheshbazzar, the leader of the exiles returning to Judah.

There are particular trials or situations that we deal with for such a long time, that it becomes a part of us. We connect and identify with the issue, wake up and go to bed with it, add it to our schedules and regular life, because that is all we know. We have never seen what life would be like, without it.

The danger we face when this happens, is we never prepare for what life will be like when we are free of this trial or situation. When the time of liberation happens, we can end up having withdrawal symptoms, missing the trial because we were so accustomed to the dysfunction it created in our lives.

There is a reason why God identifies Himself as the Alpha and Omega, the beginning and the end. The ending of a thing is just as powerful as its genesis. It symbolizes finality, the ushering of a new season, the conclusion of what was.

As a believer, there are certain things you should desire to end in your life. We were not created for constant bondage and captivity. To refuse to yearn for freedom is equivalent to the belief that we are serving God out of routine and religiosity, not out of the faith that He is able to deliver. When was the last time you truly believed and asked God for deliverance, and expected that He would do it?

Ezra 1 is a powerful chapter that depicts the timing of God and the power He has over the hearts of those in leadership. God is so true to His word, that He touched the heart of a king to release the children of Israel who were in captivity, so that a word He had released to the Prophet Jeremiah years before would be fulfilled.

  1. Do not give up on any prophetic word that you received from the Lord. He is not a liar, it may not manifest the way you want it to, or when you think it is supposed to, but it will come to pass
  2. Renew your mind daily, to ensure you are not in double captivity. It is one thing to constantly deal with your trial, but another, to invite that trial to become bondage in your mindset. You begin to believe that you are worthy of the captivity, and in the moment liberation comes, you may detest freedom, because your mind is bound
  3. Survive if you have to, but do not quit. The blessing of surviving after a storm is the evidence that you are an overcomer. Living in survival mode and becoming a survivor mean different things. To become a survivor is a sign of victory. You endured something that should have broken you, but you made it to the other side. Living in survival mode is a mindset that makes you believe there is nothing better out there for you, and there is no point in trying. You live life to just make sure you are alive, not living life because you are alive
  4. When your captivity ends, worship and thank God because His deliverance has come. Do not allow yourself to become bitter and angry because of the years you have spent dealing with the trials and tribulations. It is not easy, and you will hurt and cry sometimes, but do not become bitter. Bitterness will blind you, and corrode you with anger. When freedom comes, your hope will have been tainted and all you will have is regret

Captivity has an end date, and the trial you are facing today, has a season that God has called “End”. Do not give up, do not stop praying, remember He is faithful, and He is watching His word to perform it in your life.

Prayer

Dear God,

Today, give me the heart of a child, to pray and share with you where it hurts. Let me not assume that you are not powerful enough to deliver me. Forgive me, for placing my situation at a higher place of focus than the power of your love for me. You will save me, you will deliver me, you will favor me, you will release me from every captivity, because you are a good God, and you keep your word. Remind me today, I serve a God of pure integrity, and revive my faith and hope in you that this trial, has an expiration date. This too, shall come to pass, and I will live to testify of your goodness towards me.

In Jesus Name

 

Amen

Run For Gold: An Interview with Kim Bass

Run For Gold: An Interview with Kim Bass

Kim Bass is one of the most well respected and prolific writer/producers in the nation. He achieved TV gold as writer and producer on three of the most well known and inspirational TV shows for black audiences: In Living Color, Sister Sister, and Kenan & Kel.

UrbanFaith sat down with him to discuss his newest film Tyson’s Run which is in theaters everywhere March 11.

   

More information on the film is below:

When fifteen-year-old Tyson attends public school for the first time, his life is changed forever. While helping his father clean up after the football team, Tyson befriends champion marathon runner Aklilu. Never letting his autism hold him back, Tyson becomes determined to run his first marathon in hopes of winning his father’s approval.

With the help of an unlikely friend and his parents, Tyson learns that with faith in yourself and the courage to take the first step, anything is possible. In theaters nationwide on March 11, 2022. Find tickets at TysonsRun.com

Black seminary grads, with debt higher than others, cope with money and ministry

WASHINGTON (RNS) — The Rev. Melech E.M. Thomas attended two seminaries and graduated from the second, a historically Black theological school, in 2016.

That academic journey has put him in the pulpit of an African Methodist Episcopal Church in North Carolina.

But his pursuit of a Master of Divinity degree also left him about $80,000 in debt.

“The tuition was less, but I still had to live,” he said, describing other seminary-related costs after his transfer from Princeton Theological Seminary to the Samuel DeWitt Proctor School of Theology at Virginia Union University. “I’m in seminary full time. And I got to make sure I’m paying rent, that I’m eating, all those other expenses.”

Thomas traveled to the nation’s capital in early February for a meeting with other graduates, leaders and students of Black theological schools to discuss possible solutions for the disproportionately high debt of Black seminarians.

Delores Brisbon, leader of the Gift of Black Theological Education & Black Church Collaborative, said it’s important for leaders to understand the sacrifices being made by students who pursue seminary degrees in historically Black settings.

“We need to address this issue of debt,” she said, opening the collaborative’s two-day event, “and determine what we’re going to do about it.”

According to data from the Association of Theological Schools, debt incurred by Black graduates in the 2019-2020 academic year averaged $42,700, compared with $31,200 for white grads.

Data shows 30% of Black graduates in the 2020-2021 academic year had debt of $40,000 or more, compared with 11% of white graduates.

Thomas, 34, said his debt, necessary to achieve his degree and gain ordination, has led to a church appointment that “pays me enough to pay rent,” but not his other living expenses. Yet, Thomas said he knows he’s in a better situation than some other graduates of historically Black seminaries.

“I’m grateful,” he said. “But it’s extremely tough.”

The collaborative includes five Black theological schools — Hood Theological Seminary, Interdenominational Theological Center, Payne Theological Seminary, Samuel DeWitt Proctor School of Theology and Shaw University Divinity School. Lilly Endowment Inc. has given three grants between 2014 and 2020 totaling $2.75 million to the In Trust Center for Theological Schools to help facilitate coordination and increased mutual support between the schools, including the recent meeting about student debt.

The Rev. Jo Ann Deasy, co-author of a 2021 report on the ATS Black Student Debt Project, told the dozens gathered at a Washington hotel that the project came about as researchers discovered how “Black students were just burdened by debt more than any others.”

She said ATS is seeking to help change perceptions about what the project calls the “financial ecology of Black students” as seminarians seek training to become religious leaders, churches hope to hire them and theological institutions consider expanding financial networks to aid them.

“We’re trying to help people shift their understanding of finances from really individual responsibility to a broader systemic understanding of how finances operate in our communities and in our churches,” she said. “This is just a part of that shift toward understanding that it’s not the students’ fault but that this is a bigger issue that we need to address together.”

The report described “money autobiographies” of students who sought financially stable circumstances as they attended theological schools, whether historically Black, white or multiracial.

“They noted the disparities in financial support, particularly from congregations and denominations, between themselves and their White colleagues, a disparity that was often not seen or acknowledged by their peers or the institutions they attended,” the report states.

The average annual tuition for an M.Div. — before any scholarships are considered — is $13,100 for free-standing Protestant schools and $12,500 for Protestant schools related to a college or university. Chris Meinzer, senior director and COO of ATS, said that, on average, it takes students about four years to complete an M.Div. degree.

Seminary graduates who attended the Washington event spoke of having few scholarship options and having to take out loans to pay for expenses including or beyond tuition.

“It’s the cost of being enrolled and the cost of student fees along with your books,” said the Rev. Jamar Boyd II, senior manager of organizational impact at the Samuel DeWitt Proctor Conference, which supports African American ministries. Depending on the class and the number of books required, it could amount to as much as $600 to $700 in a semester, said Boyd, 27, a graduate of Virginia Union University’s theological school.

“If you’re a full-time student taking three or four classes, that’s a paycheck,” he said.

Minister Kathlene Judd, a theologian in residence at an Evangelical Lutheran Church in America congregation in North Carolina, said she eventually chose debt over the mental stress of working, studying and supporting a family at the same time.

She worked in information technology as she went through seminary and continues that career as she pays off her debts after originally hoping to pay for seminary without taking out loans.

“If I’m being fully transparent, I had no idea what I was getting myself into,” said Judd, 38, who graduated from Shaw University Divinity School in 2020.

She said it was a “big decision” to borrow money to continue the education she felt God called her to pursue.

“But honestly, it came down to my mental and emotional health,” she said.

Many students and grads, like Judd, are at least bivocational.

The Rev. Lawrence Ganzy Jr. is in his fourth year at Hood Theological Seminary, where he attends a track that allows him to pastor an African Methodist Episcopal Zion Church in South Carolina while taking classes on Friday nights and Saturdays. During the week, he’s an admissions officer for Strayer University.

Prior to seminary, his work through the Carolina College Advising Corps, a government program for University of North Carolina-Chapel Hill graduates to counsel low-income high school students, helped him afford the start of his theological studies.

“That paid for my first year of seminary,” said Ganzy, 26. “Then when I got to the next year, that money was gone.”

Keynoting the opening night of the collaborative meeting, the Rev. Michael Brown, president of Payne Theological Seminary in Wilberforce, Ohio, pointed to the portion of the Lord’s Prayer that says “forgive us our debts as we forgive those who are indebted to us” in the Gospel of Matthew.

“Debt keeps us chained to the past and it doesn’t open up possibilities for the future,” he said, “and so the idea of the forgiveness of debt in the Lord’s Prayer is that it releases you to do things for God.”

During the event, graduates spoke of the additional financial struggles they faced, such as debt affecting their credit scores as they try to purchase a car and escalating rent, sometimes in historically Black neighborhoods that have been gentrified.

Brisbon pointed out that Black theological schools may have small endowments and may not get support from their alumni, in part because of the often-lower salaries received by their graduates.

“Black preachers may love their school as much as somebody else but they can’t give money that they don’t have,” she said.

The ATS report noted that a 2003 Pulpit & Pew study found that, on average, Black clergy salaries were about two-thirds those of white clergy. In a 2019 Christian Century essay, scholars noted that a study by the Samuel DeWitt Proctor Conference found that one-third of Black pastors believed they were “fairly and adequately compensated as a professional” while 67% said that they had “particular financial stress” at that current time.

The Rev. Leo Whitaker, executive minister of the Baptist General Convention of Virginia, told Religion News Service that some clergy in the more than 1,000 churches in his Black state denomination are often “bivocational if not trivocational” to make ends meet, especially when they are located in a region like the state’s Northern Neck rather than the city of Richmond.

Whitaker suggested to collaborative members that they look to U.S. government programs that offer debt forgiveness to educators and doctors who serve in needy communities, noting they should offer the same for seminary grads. He hopes collaborative members will discuss his idea with seminary and education officials.

“You’re serving a stressed community and you’re financially stressed yourself without the ability to make the necessary funds and it’s not about them having a choice of where they choose to serve,” he said, noting that Methodist bishops appoint clergy and Baptist clergy go where congregations have called them to serve. “In ministry our location is not always assigned to us by choice.”

Bishop Teresa Jefferson-Snorton of the Christian Methodist Episcopal Church, a historic Black denomination, said laypeople and clergy may not be aware of the sacrifices made by seminarians and recent graduates as they pay seminary tuition that is far more than what she paid 40 years ago.

“Most of our highly organized denominations don’t really have a grasp on what they are actually doing or not doing to support theological education,” Jefferson-Snorton added. “Although in many cases we promote it, we encourage it. But we don’t resource it and I think that needs to be brought to the attention of the church.”

RNS receives funding from Lilly Endowment Inc. RNS is solely responsible for this content.