By Gaorutwe Moabi, 19th Episcopal District
At the heights of its inception, the African Methodist Episcopal Church, having emerged from the Free African Society, began to play an intercessory and prophetic role during the times when the black body was bludgeoned to systematic oppression and marginalization – like slavery and racism – thusly treated as a minority group and sub-humans; however, it created an ideation space in which an inexhaustible and benevolent action of social justice was imparted. This essay seeks to discern whether the African Methodist Episcopal Church, hereafter the AME Church, still pursues and envisions itself as a church founded on the principles of equality and mutuality and still seeks to be missional by ministering to the social, spiritual, and physical development of all people.
The Fifty-First Edition of the Doctrine and Discipline of the AME Church posits that the Vision thereof is to seek out and save the lost and, all the more, to serve the needy (2021:22). In such regard, hospitality in the church is also one of the most unpardonable pursuits. The absence of hospitality in the church consequently breeds or unfolds chasms of inequality and conflict – which must be curbed by the church. Things that can deeply frustrate the substance and direction of prophetic servanthood are classism and elitist-driven tendencies unfolding in the church, which must be frowned upon because they promote social pride and exclusivism. The prevalence and experience of classism in the church articulate examples of how norms, values, preferences, and expectations of the church’s hierarchy often lead to feelings of alienation. Such a phenomenon is class bias which beholds the antagonistic potential against the poor, who already are enthralled by prejudice and underestimated by economic status.
While the African Methodist Episcopal Church is well-intentioned toward the obliteration of inhospitality, the perpetuation, reproduction, and reinforcement of existing and ever-compounding social inequalities has a negative impact on its image, heritage, and historical posture. Such a leaning towards classism affirms that the prophetic witness of the church and the hospitable and justice imperatives, as was initially envisioned and desired by the founding parents of this our AME Church, have perished and, therefore, need to be restored. All the more, we are to realize that God is on the side of the oppressed. The motif of hospitality is a prime conceit and practice fixed in Christian tradition, better yet, in the AME Church, where God resides. Such a motif and contention that God is on the side of the oppressed seek to encapsulate the fundamental elements regarding how the church relates to the oppressed – the poor, the ones who are often left out and behind, the gay community – who are also the very neighbours Christ exhorted us to love just as we do ourselves. The axiom that God is on the side of the oppressed does not denote an abstract ideal. In lieu, it arises out of the witness of scripture and the social practice where Jesus fed 5000 with 2 fish.
There is an earnest need for concrete interaction around the truest, ideally prophetic role of the African Methodist Episcopal Church – of which the contention herein is that the prophetic voice has unfortunately faded. The scope of prophecy and hospitality is vast and can be critically pursued through several avenues, such as Seminars and Leadership Training Institutes. This piece of paper sought to highlight a few issues that are not compatible with aspects of human living found in the systematic neglect of the marginalized both in our church and in society and bring forth a compelling reminder that the AME Church must begin to embrace a theology of hospitality – which is an inevitable risk-ridden task of speaking for those who are voiceless and silenced, advocating for the ones who are closed outside the church doors, and clothing the ones who are naked and needy. However, this is also the essence of the Christian liberating gospel, which the AME Church should revert to.
