Christ the King Sunday Lectionary Readings of 11-22-20

  1. A READING FROM EZEIKIEL 34: 11-12, 15-17

The Restoration of Israel

11 For thus says the Lord God, “Behold, I Myself will search for My flock and seek them out. 12 As a shepherd cares for his sheep on the day that he is among his scattered flock, so I will care for My sheep; and I will rescue them from all the places to which they were scattered on a cloudy and gloomy day. -Amplified Version

2. A READING FROM PSALM 23:1-2, 2-3, 5-6

The Lord, the Psalmist’s Shepherd.

A Psalm of David.

23 The Lord is my Shepherd [to feed, to guide and to shield me],
I shall not want.

He lets me lie down in green pastures;
He leads me beside the still and quiet waters.

He refreshes and restores my soul (life);
He leads me in the paths of righteousness
for His name’s sake

Even though I walk through the [sunless] [a]valley of the shadow of death,
I fear no evil, for You are with me;

Your rod [to protect] and Your staff [to guide], they comfort and console me.

You prepare a table before me in the presence of my enemie

You have anointed and refreshed my head with [b]oil;
My cup overflows.

Surely goodness and mercy and unfailing love shall follow me all the days of my life,
And I shall dwell forever [throughout all my days] in the house and in the presence of the Lord.

FOOTNOTE: Psalm 23:5 In ancient times it was customary in hot climates for a host to provide his guest with olive oil to put on his head. The Lord blesses and anoints His believers with the Holy Spirit, whom oil symbolizes, to prepare them for His service.


Those who went in front and those who were following [Him] were shouting [in joy and praise],

“Hosanna ([a]Save, I pray)!
Blessed (praised, glorified) is He who comes in the name of the Lord!

“Blessed is the coming kingdom of our father David!
Hosanna in the highest [heaven]!”


Lament over Jerusalem

37 [c]O Jerusalem, Jerusalem, who murders the prophets and stones [to death] those [messengers] who are sent to her [by God]! How often I wanted to gather your children together [around Me], as a hen gathers her chicks under her wings, and you were unwilling. 38 Listen carefully: your house is being left to you desolate [completely abandoned by God and destitute of His protection]! 39 For I say to you, you will not see Me again [ministering to you publicly] until you say, ‘Blessed [to be celebrated with praise] is He who comes in the name of the Lord!’”



13 Then one of the elders responded, saying to me, “These who are dressed in the long white robes—who are they, and from where did they come?” 14 I said to him, “My lord, you know [the answer].” And he said to me, “These are the people who come out of the great tribulation (persecution), and they have washed their robes and made them white in the blood of the Lamb [because of His atoning sacrifice]. 15 For this reason, they are [standing] before the throne of God; and they serve Him [in worship] day and night in His temple; and He who sits on the throne will [a]spread His tabernacle over them and shelter and protect them [with His presence]. 16 They will hunger no longer, nor thirst anymore; nor will the sun [b]beat down on them, nor any [scorching] heat; 17 for the Lamb who is in the center of the throne will be their Shepherd, and He will guide them to springs of the waters of life; and God will wipe every tear from their eyes [giving them eternal comfort].” Revelations 7:13-17 Amplified Version


I sought the Lord [on the authority of His word], and He answered me,
And delivered me from all my fears.

They looked to Him and were radiant;
Their faces will never blush in shame or confusion.

This poor man cried, and the Lord heard him
And saved him from all his troubles.

The [a]angel of the Lord encamps around those who fear Him [with awe-inspired reverence and worship Him with obedience],
And He rescues [each of] them.


You Walk in the Truth

The elder [of the church addresses this letter] to the beloved and esteemed Gaius, whom I love in truth.

Beloved, I pray that in every way you may succeed and prosper and be in good health [physically], just as [I know] your soul prospers [spiritually]. For I was greatly pleased when [some of the] brothers came [from time to time] and testified to your [faithfulness to the] truth [of the gospel message], that is, how you are walking in truth. I have no greater joy than this, to hear that my [spiritual] children are living [their lives] in the truth.


5 When Jesus saw the crowds, He went up on the mountain; and when He was seated, His [a]disciples came to Him. Then He began to teach them, saying,

“Blessed [spiritually prosperous, happy, to be admired] are the poor in spirit [those devoid of spiritual arrogance, those who regard themselves as insignificant], for theirs is the kingdom of heaven [both now and forever].

“Blessed [forgiven, refreshed by God’s grace] are those who mourn [over their sins and repent], for they will be comforted [when the burden of sin is lifted].

“Blessed [inwardly peaceful, spiritually secure, worthy of respect] are the [b]gentle [the kind-hearted, the sweet-spirited, the self-controlled], for they will inherit the earth.

“Blessed [joyful, nourished by God’s goodness] are those who hunger and thirst for

righteousness [those who actively seek right standing with God], for they will be [completely] satisfied.

“Blessed [content, sheltered by God’s promises] are the merciful, for they will receive mercy.

“Blessed [anticipating God’s presence, spiritually mature] are the pure in heart [those with integrity, moral courage, and godly character], for they will see God.

“Blessed [spiritually calm with life-joy in God’s favor] are the makers and maintainers of peace, for they will [express His character and] be called the sons of God.

10 “Blessed [comforted by inner peace and God’s love] are those who are persecuted for

[c]doing that which is morally right, for theirs is the kingdom of heaven [both now and forever].

1“Blessed [morally courageous and spiritually alive with life-joy in God’s goodness] are you when people insult you and persecute you, and falsely say all kinds of evil things against you because of [your association with] Me. 12 Be glad and exceedingly joyful, for your reward in heaven is great [absolutely inexhaustible]; for in this same way they persecuted the prophets who were before you.

Reformation Church Chicago Launches Telephone Tuesdays Weekly -Our Kawaida Philosophy and Ethiopianist Theology Bible Study Group for Racial Justice, Every Tuesday, Starting September 29, 7PM CT Via; (Call-in # (727) 731-7760)

PROLOGUE: Matthew 2:12-16 -Amplified Version-

12 And having been warned [by God] in a dream not to go back to Herod, the magi left for their own country by another way.

The Flight to Egypt

13 Now when they had gone, an angel of the Lord appeared to Joseph in a dream and said, “Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod intends to search for the Child in order to destroy Him.”

14 So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. 15 He remained there until the death of Herod. This was to fulfill what the Lord had spoken by the prophet [Hosea]: “Out of Egypt I called My Son.”

  1. Going forward, this blog first and foremost, serves as a contribution to JUSTICE: FROM PASSION TO ACTION VIRTUAL SUMMIT of the ELCA African Descent Ministries Strategy Team, African Descent Ministries Desk, African Descent Ministries Cohort, & African Descent Lutheran Association (ADLA) plus Lutheran Advocacy. The virtual summit has been divided in two sessions as follows: Session I as listed above, Tuesday Evening , September 8 past; while Session II, under the banner of BEFORE WE VOTE: ISSUES, ACTIONS, OUTCOMES, was scheduled Thursday evening, October 8, 2020 past.

2. A report from Rev. Darryl Thompson Powell on the status of the Virtual Summit, addressed to this writer says:

Dear (Pastor) Joel Washington (Khunanpu Sangoma), Thank you for registering for our first virtual summit. We had over 100 people registered and over 60 who were part of the Zoom meeting. For those who were unable to be with us (or just want to experience it again!), I’ve included a link below to the video on YouTube. Our next virtual summit will happen on Thursday, October 8, 7:30 PM (Eastern). It will continue the theme of “Justice” with an emphasis on the November elections. There will also be an update on the future changes in the national church… Peace! Rev. Darryl Thompson Powell ELCA African Descent Ministries

3. As we write, the Commonwealth of Kentucky’s Attorney General, who happens to be African American, has just announced the State’s Grand Jury refusal to indict the three Louisville policemen in the killing of Breonna Taylor. Accordingly, said Grand Jury found that Ms. Taylor’s killing was “justified.” More, no further charges in the death of Ms. Taylor are scheduled to be made involving the three shooting City cops. Said decision, to say the least, appears universally in-humane and unjust if not a gross outrage to Ms. Taylor”s family, the Black community, and the Movement for Black Lives under the slogan “Black Lives Matter.”

4. The above said, the ELCA African Descent Ministries virtual summitry, under the banners of “JUSTICE: Passion to Action” on the one hand or under BEFFORE WE VOTE: Issues, Actions, Outcomes, not only must hold and continue the “racial justice” line of development but indeed intensify the continuing hold going forward.

5. It is in this spirit that Reformation Church Chicago launches its Telephone Tuesdays Bible Study Group for Racial Justice Series with the opening topic: AFRICAN BY CHOICE: Kawaida Philosophy and Ethiopianist Theology in Racial Justice Ministry.

PLEASE JOIN US, Tuesday evenings, starting September 29th, 7 PM -Central Time- (Call-in # (727) 731-7760). We are an immediate Black Lutheran faith-community outcome following the DEM “90 Day Micro-Strategy” for racial justice organizing and congregational renewal. We invite virtual solidarity with our apostolate every Tuesday evening going forward.

EPILOGUE: An Ethiopian Receives Christ/Acts 8:26-40 -Amplified Version-

26 But an angel of the Lord said to Philip, “Get up and go south to the road that runs from Jerusalem down to Gaza.” (This is a desert road). 27 So he got up and went; and there was an Ethiopian eunuch [a man of great authority], a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure. He had come to Jerusalem to worship, 28 and he was returning, and sitting in his chariot he was reading [the scroll of] the prophet Isaiah. 29 Then the [Holy] Spirit said to Philip, “Go up and join this chariot.” 30 Philip ran up and heard the man reading the prophet Isaiah, and asked, “Do you understand what you are reading?” 31 And he said, “Well, how could I [understand] unless someone guides me [correctly]?” And he invited Philip to come up and sit with him. 32 Now this was the passage of Scripture which he was reading:

“Like a sheep He was led to the slaughter;
And as a lamb before its shearer is silent,
So He does not open His mouth.
“In humiliation His judgment was taken away [justice was denied Him].
Who will describe His generation?
For His life is taken from the earth.”

34 The eunuch replied to Philip, “Please tell me, about whom does the prophet say this? About himself or about someone else?” 35 Then Philip spoke and beginning with this Scripture he preached Jesus to him [explaining that He is the promised Messiah and the source of salvation]. 36 As they continued along the road, they came to some water; and the eunuch exclaimed, “Look! Water! What forbids me from being baptized?” 37 [b][Philip said to him, “If you believe with all your heart, you may.” And he replied, “I do believe that Jesus Christ is the Son of God.”] 38 And he ordered that the chariot be stopped; and both Philip and the eunuch went down into the water, and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord [suddenly] took Philip [and carried him] away [to a different place]; and the eunuch no longer saw him, but he went on his way rejoicing. 40 But Philip found himself at [c]Azotus, and as he passed through he preached the good news [of salvation] to all the cities, until he came to [d]Caesarea [Maritima].

Respectfully submitted: Rev. Joel Washington (Khunanpu Sangoma), Pastor, Council President, and Development Minister, Reformation Church Chicago; Deaconess Marsha Washington, Treasurer, Vice President and “We Home School” Minister; as well as, Baba Yusufu Mosley, Secretary and Restorative Justice Minister for Reformation Lutheran’s (“Young Obama’s organizing sanctuary”) ETHIOPIA UNBOUND PHONE CONFERENCE TUESDAYS as Bible Study Group, Updated 10-12-20


Reformation Church Chicago’s unique ministry approach is linked here:


Reformation’s principled approach to Susu Money Pools linked here:


The Ethiopian movement was based on their interpretation of a Biblical passage (Psalm 68:31): “Ethiopia shall soon stretch forth its hands unto God” (in the original Hebrew, actually כוש Cush).

The term was later given a much wider interpretation by Bengt Sundkler, whose book BANTU PROPHETS IN SOUTH AFRICA was the first comprehensive study of African Independent Churches (AICs)...

Bengt G. M. Sundkler (May 7, 1908 Degerfors, Västerbotten, Sweden – April 5, 1995, Uppsala, Sweden) was a (Lutheran) Swedish-Tanzanian Church historian, missiologist, professor and bishop of Bukoba.[1][2] -Wikipedia


Full Disclosure:  The philosophical and literary content of this Study Group Proposal/Mission Statement is indebted to the Kawaida (Tradition & Reason) African-Centered philosophy, which we’ve studied, dialogued with-for over 35 years-and advocate. 

More, Kawaida is created, defined, and is advanced by Dr. Maulana Karenga, Afrocentricity Ethicist, Maatian Moral Teacher, Professor and Chair of Africana Studies at California State University-Long Beach. 

Dr. Karenga is the Creator of Kwanzaa and the Nguzo Saba. He is also the Executive Director of the African American Cultural Center/Us, Los Angeles, Chair of Us Organization, as well as Chair of the National Association of Kawaida Organizations (NAKO), and Vice Chair of South Central Los Angeles’ Black United Front organized -under the banner of Black Community, Clergy, and Labor Alliance (BCCLA) .

Dr. Karenga is also the author of over 24 Books and innumerable scholarly and Black Press articles. His “Dr. Karenga Speaks” opinion weekly in the Los Angeles Sentinel, the highest circulation Black Press Weekly West of the Mississippi, serves as a model Kawaida philosophy opinion-making voice, locally, regionally, nationally, and globally (inside and outside the African world).

As we write, Dr. Karenga’s African American Cultural Center/Us presents its weekly Soul Session, Sunday, 9/27/20, 3:00pm PST | Topic: Dr. Karenga on “Sacred Offerings for Breonna’s Altar: Sacrifice, Service and Intensified Struggle.” Said presentation to be clearly added to our Study Group‘s discussion agenda going forward.

Author of ESSAYS ON STRUGGLE-Position and Analysis, 2016, Dr. Karenga has a forthcoming book who’s working title is “The Liberation Ethics of Minister Malcolm X (Al Hajj Malik Shabazz), Critical Consciousness, Moral Grounding, and Transformative Struggle.”

More too, Dr. Karenga is also the subject of an intellectual biography by Dr. Molefi Kete Asante, Temple University, titled “Maulana Karenga, An Intellectual Portrait.”  

This all said, any short-comings in the above Study Group Proposal/Mission Statement are the writers’, 9-25-20, Updated 10-12-20

Rev. Joel Washington (Khunanpu Sangoma) Convenes Amended ETHIOPIA UNBOUND PHONE CONFERENCE (Reformation Church Chicago’s Kawaida Philosophy & Ethiopianist Theology Text Study Group & Friends of NAKO)

  1. It is a key Kawaida contention that, to paraphrase, “the answer to its critics is continuous creation.”
  2. So it is with expanding the scope of our convened ETHIOPIA UNBOUND PHONE CONFERENCE to include the creation of an ongoing study group focused on studying Kawaida philosophy on the one hand and Ethiopianist theology on the other.
  3. What distinguishes our conference is its attempt to advance, inside and outside ELCA African Descent Lutheranism, a Kawaida philosophy understanding of Ethiopianist theology as it relates to the struggle against institutional racism in the U.S. and throughout the African World.
  4. Here we quote the Apostle Paul’s exhortation from Romans 12:2 “And do not be conformed to this world [any longer with its superficial values and customs], but be [a]transformed and progressively changed [as you mature spiritually] by the renewing of your mind [focusing on godly values and ethical attitudes], so that you may prove [for yourselves] what the will of God is, that which is good and acceptable and perfect [in His plan and purpose for you].” -Amplified Version-
  5. Here too, under the obligation to self and others, we resource Rabbi Hillel the Elder’s (110 BCE-10 CE) exhortation (according to Wikipedia): “In Avot, Hillel stated “If I am not for myself, who is for me? And being for my own self, what am ‘I’? And if not now, when?”[4] The third part contains the admonition to postpone no duty, the same admonition he gave with reference to study: “Say not, ‘When I have free time I shall study’; for you may perhaps never have any free time.”[21]
  6. Especially relevant to our conference call is the exhortation of Dr. Maulana Karenga on “the knowledge bearing tradition that is (African American/African World) nationalism” (Dr.Karenga). Accordingly, our conference is especially animated by the exhortation of Dr. Maulana Karenga, Professor/Chair of Africana Studies CSULB,wherein he observes: “(African) Nationalism requires study. You show me a(n) (African) nationalist, and I’ll show you someone who studies.”
  7. More, our conference adheres to the basic thesis of the 1960s era Black Studies movement whose foundational purpose was/is “to bring Black Studies to the (Black) community and the (Black) community to Black Studies.”
  8. Although our conferences’ basic introductory text to Ethiopianist theology is Dr. Graham A. Duncan’s (U of Pretoria) Ethiopianism in Pan-African perspective, 1880-1920, we offer as an immediate introductory resource “Ethiopianism” contributed to by Dr. Saheed Adejumobi, Seattle U, and printed immediately below.

Ethiopianism is an Afro-Atlantic literary-religious tradition that emerged out of the shared political and religious experiences of Africans from British colonies during the late 18th and early 19th centuries.  Ethiopianism linked Africa historically to the ancient classical era, challenging the then prevailing idea that the continent had no history before the arrival of European colonizers in the mid-19th century.  Proponents of Ethiopianism argued that the African nation was one of the oldest continuous civilizations in the world and claim that some of the first examples of organized religious festivals, solemn assemblies and other forms of worship evolved in Ethiopia.  By the 19th century when Ethiopia was one of the few nation-states under African control, many people of African ancestry embraced it as evidence of the black capacity for self-rule.

The “Ethiopian” tradition in the United States found expression in (enslaved African) narratives, exhortations of (enslaved African) preachers, and songs and folklore of southern (B)lack culture, as well as the sermons and political tracts of the (Black) urban elite.  In the latter case Ethiopianism often embraced (B)lack nationalist and pan-African dimensions which called for association with the African continent through a physical or allegorical “back to Africa” movement.  Black writers used the term “Ethiopianism” in reference to an inspirational Biblical passage: “Princes shall come of Egypt; Ethiopia shall soon stretch out her hands unto God” (Psalms, 68:31).  This verse was seen by some as a prophecy that Africa would “soon” experience dramatic political, industrial and economic renaissance.  Others interpreted the scripture to mean that someday people of African ancestry would rule the world.

Those who embraced the Ethiopianism ideal included 19th and 20th century leaders who often differed sharply on its specific meaning.  These leaders included Martin R. DelanyHenry Highland GarnetJames T. Holly, Reverend Alexander CrummellFrancis Ellen WatkinsW.E.B. DuBoisPaul Laurence DunbarMarcus GarveyEdward W. Blyden of Liberia and J.E. Casely-Hayford of Ghana.

By the early 20th Century Ethiopianism emerged among African anti-colonial activists as a subtle method of challenging colonial rule by combining Christian and secular nationalist traditions to promote the idea of African capacity for organization-building without European tutelage.  As early as the 1890s new independent African Christian churches arose across the continent from Liberia to South Africa either by seceding from the Anglican or other colonial mission churches or by forming new religious denominations.  In Nigeria, the Native Baptist Church was founded in 1888, the Anglican United Native African Church in 1891, and the United African Methodist Church in 1917.  Other churches derived from the Ethiopianism movement included the Cameroon Native Baptist Church, founded in 1887, and the Native Baptist Church, founded in Ghana in 1898.

“Ethiopianism” was particularly popular in South Africa where hundreds of churches were formed around that idea. Many of these churches were heavily influenced by African Methodist Episcopal (AME) Bishop Henry McNeal Turner who visited South Africa and urged a religious independence that would precede and lay the foundation for political independence.

Ethiopianism played a part in the Zulu rebellion of 1906 and in the Nyasaland rising of 1915 led by John Chilembwe, founder of the independent Providence Industrial Mission.  Ethiopianism continued to be popular into the last years of colonial rule.  The Kenyan Church of Christ in Africa emerged in 1957 from a former Anglican sect.

Ethiopianism in sub-Saharan Africa called for the restoration of tribal life and political and cultural autonomy, demonstrated in the slogan “Africa for the Africans.”  It became the genesis of a much wider campaign that eventually led to the independence of African nations.

Author’s Sources: Benjamin Brawley, Early American Negro Writers (Chapel Hill: University of North Carolina Press, 1935); Howard Brotz, ed., Negro Social and Political Thought, 1850-1920 (New York: Basic Books, 1966); St. Clair Drake, The Redemption of Africa and Black Religion (Chicago: Third World Press, 1970); W.E.B. DuBois, The Souls of Black Folk (Chicago: A.C. McClurg & Company, 1903); and George Shepperson,  “Ethiopianism and African Nationalism,” Phylon, No. 1, 1953.

9. In conclusion, we offer a brief working definition of Kawaida (Tradiition & Reason) African-Centered philosophy, advanced by its founder and definer, Dr. Maulana Karenga as outlined immediately below.

“As critical theory, Kawaida does not pose itself as a theory of absolute knowledge. Rather, it introduces itself as a modest ongoing synthesis of the best of (African) nationalist, Pan-Africanist and socialist (Read: Dr. Karenga’s “An Ethics of Sharing”) thought. Neither grandiose nor prone toward grasping at straws, it seeks to teach oppositional thought and aid in breaking the catechism of impossibilities imposed by the dominant society. For it realizes that progress in struggle is directly dependent on progress in thought and until the oppressor’s monopoly on our minds is broken, liberation and a higher level of human life are not only impossible, but also unthinkable.” -Dr. Karenga’s KAWAIDA THEORY An Introductory Outline, Inglewood Calif, 1980-

10. Speaking via his 9-17-20 L.A. Sentinel’s Opinion, Dr. Karenga further defines his Kawaida movement philosophy as:

“It is our philosophy, Kawaida, that brings these and other core values, views, and practice into a coherent system. Indeed, it defines itself as an ongoing synthesis of the best of African thought and practice in constant exchange with the world. It is a synthesis in that it is a critical selective joining of ideas and practices into a system that provides a moral, material, and meaningful interpretation of life and obligates us to engage in a corresponding practice. It is ongoing in that it is open-textured, never a final and finished fact, but rather a constantly and critically rethought and renewed understanding of self, society and the world. And it is self-conscious in exchange with the world, from an African-centered vantage point, coming to the table, not naked and in need, but fully clothed in the rich variedness of our own culture, entering every room, dialog and discourse as an equal.” -Us’ 55 Years of Unbudging Blackness: Africa as Our Moral Ideal /Part 2-

Respectfully submitted: Rev. Joel Washington (Khunanpu Sangoma), Pastor, Council President, and Development Minister, Reformation Church Chicago; Deaconess Marsha Washington, Treasurer, Vice President and “We Home School” Minister; as well as, Baba Yusufu Mosley, Secretary and Restorative Justice Minister for Reformation Lutheran’s (“Young Obama’s organizing sanctuary”) ETHIOPIA UNBOUND PHONE CONFERENCE as Study Group, 9-17-20, Updated 9-18-20


Reformation Church Chicago’s unique ministry approach linked here:


Reformation’s principled approach to Susu Money Pools linked here:


The Ethiopian movement was based on their interpretation of a Biblical passage (Psalm 68:31): “Ethiopia shall soon stretch forth its hands unto God” (in the original Hebrew, actually כוש Cush).

The term was later given a much wider interpretation by Bengt Sundkler, whose book Bantu Prophets in South Africa was the first comprehensive study of African Independent Churches (AICs)...

Bengt G. M. Sundkler (May 7, 1908 Degerfors, Västerbotten, Sweden – April 5, 1995, Uppsala, Sweden) was a (Lutheran) Swedish-Tanzanian Church historian, missiologist, professor and bishop of Bukoba.[1][2] -Wikipedia

Rev. Joel Washington (Khunanpu Sangoma) Convenes ETHIOPIA UNBOUND PHONE CONFERENCE (Reformation Church Chicago’s Kawaida Philosophy Study Group & NAKO Friends)

Going forward, this blog’s purpose is to preserve, defend, and promote African American Culture (Black Culture) that is in essence a culture of a peoples’ struggle for freedom i.e., in the words of Dr. Maulana Karenga, Professor/Chair of Africana Studies, CSULB, “a culture to free ourselves and be ourselves” as an African people in America.

2.  Critical to the Black Freedom Movement Struggle before and Post World II is the role of the historic Black freedom churches and concerned Black Christianity at its best.  Our call to Black faith-based consciousness and action in the form of ETHIOPIA UNBOUND PHONE CONFERENCE: Reformation Church Chicago’s Kawaida Philosophy Study Group (EUPC) serves as a contribution to the Post WWII Black Freedom Movement.

3.  EUPC’s purpose is to agitate, educate, mobilize, organize, and engage toward transforming the complexity of underlying issues (“pre-existing conditions”), rooted in anti-black racism, confronting our Black faith communities and the communities out of which we emerge and seek to serve.

4.  We are basically a Psalm 68:31 faith-based initiative i.e., “Let envoys come out of Egypt; let Ethiopia hasten her gifts to God.”  This is our general faith-based mystique organizing charter and/or constitution. More, the rationale for EUPC is as follows:

A. Critical to effective Black social movement are a common philosophy and basic common goals. We believe Kawaida philosophy, founded and advanced by Dr. Karenga, offers itself as just such a viable common point of departure.

B. Given the above, we seek to organize an ongoing series of phone conferences targeting faith leaders and their communities (especially but not exclusively), focused on systematically engaging Kawiada philosophy.

C. EUPC embraces Dr. Karenga’s early observation: “Nationalism requires study. You show me a nationalist, and I’ll show you someone who studies.”

D. Although we embrace Dr. Karenga’s call for “operational unity” i.e., “Unity in diversity. Unity without uniformity,” EUPC’S focus is that of consistently engaging Kawaida philosophy to the end of contributing to making its participants, in the words of Dr. Karenga, “self-conscious agents of their own liberation.”

E. EUPC also embraces Dr. Kaenga’s Kawaida definition of Black Power as its own i.e., “Black Power is a struggle to achieve three fundamental things: self-determination, self-respect, and self-defense.”


A.  By Graham A. Duncan, U of Pretoria, SA, Author, “ETHIOPIANISM IN PAN-AFRICAN PERSPECTIVE, 1880-1920, January 2015.” “Ethiopianism became a generic term to describe a whole range of the blackman’s [sic] (male/female) efforts to improve (his/her) religious, educational, and political status in society’.2  This expresses a problem; it cannot be defined simply as a religious phenomenon. The rise of the Ethiopian church movement, the first expression of independency3  in the African ecclesiastical context, towards the end of the nineteenth century, signified the emergence of a brand of African church often referred to as ‘secessionist’4 because Africans left the missions and mission churches to initiate and safeguard authentic African Christian development through the indigenisation of the church in governance, leadership and means of expression.  Ethiopianism also refers to subsequent secessions which occurred in Ethiopian-type churches.  Ethiopian roots can be traced to biblical times and the then known regions of northern Africa.  This Pan-African expression of Christianity was based on the text of Psalm 68:31: ‘Ethiopia shall soon stretch out her hands unto God.’  It encapsulated a sense of cultural and political identity amongst black people throughout the African continent as an affirmation of the place black people have in God’s salvific plan.  The text is related to the conversion of the Ethiopian chamberlain (Acts 8:26-40) and demonstrates how Africa responded to the call of God prior to the arrival of European Christianity.  Ethiopia came to represent the entire African continent and diaspora both in the sense of political freedom and African leadership and inspiration.‘Members of Ethiopian-type churches were aware of the mission imperative as they themselves were the result of its effect on Western mission agencies. They were essentially indigenous mission-oriented bodies, had been touched by the gospel message and Western missionary activity and had themselves been responsible for much mission work.

B.  Ethiopianism


Ethiopianism, religious movement among sub-Saharan Africans that embodied the earliest stirrings toward religious and political freedom in the modern colonial period. The movement was initiated in the 1880s when South African mission workers began forming independent all-African churches, such as the Tembu tribal church (1884) and the Church of Africa (1889). An ex-Wesleyan minister, Mangena Mokone, was the first to use the term when he founded the Ethiopian Church (1892). Among the main causes of the movement were the frustrations felt by Africans who were denied advancement in the hierarchy of the mission churches and racial discontent encouraged by the colour bar. Other contributing factors were the desire for a more African and relevant Christianity, for the restoration of tribal life, and for political and cultural autonomy expressed in the slogan “Africa for the Africans” and also in the word Ethiopianism.

The mystique of the term Ethiopianism derived from its occurrence in the Bible (where Ethiopia is also referred to as Kush, or Cush), especially Psalm 68:31, which states, “let Ethiopia hasten to stretch out its hands to God.” Ethiopia was commonly viewed as an idealized “African Zion,” especially given its ancient Christianity and uninterrupted independence from European colonization. Use of the term was enhanced when the kingdom of Ethiopia defeated the Italians at the Battle of Adwa in 1896. The word therefore represented Africa’s dignity and place in the divine dispensation and provided a charter for free African churches and nations of the future.

Parallel developments occurred elsewhere and for similar reasons. In Nigeria the so-called African churches—the Native Baptist Church (1888), the formerly Anglican United Native African Church (1891) and its later divisions, and the United African Methodist Church (1917)—were important. Other Ethiopian-related movements were represented by the Native Baptist Church (1887) of Cameroon; by the Native Baptist Church (1898) in Ghana; in Rhodesia by a branch (1906) of the American Negro denomination, the African Methodist Episcopal Church, and by Nemapare’s African Methodist Church (1947); and by the Kenyan Church of Christ in Africa (1957), formerly Anglican.

In the United States the “Africa for the Africans” movement was particularly exemplified in the African Methodist Episcopal Church, founded in 1816 in Philadelphia by Richard Allen. The movement helped contribute to the formation of an African American cultural identity through a distinctive African spirituality and autonomy from dominant white churches. Indeed, early Ethiopianism, which included tribalist, nationalist, and Pan-African dimensions, was encouraged by association with independent American black churches and radical leaders with “back to Africa” ideas and an Ethiopianist ideology. This ideology was explicit in the thought of such pioneers of African cultural, religious, and political independence as Edward Wilmot Blyden and Joseph Ephraim Casely-Hayford of Ghana (e.g., his ETHIOPIA UNBOUND, 1911).


The Ethiopian movement is a religious movement that began in southern Africa towards the end of the 19th century, when two groups broke away from the Anglican and Methodist churches. One of the main reasons for breaking away was that the parent denominations were perceived to be too much under white control, with not enough scope being given to African leadership.

The Ethiopian movement was based on their interpretation of a Biblical passage (Psalm 68:31): “Ethiopia shall soon stretch forth its hands unto God” (in the original Hebrew, actually כוש Cush).

The term was later given a much wider interpretation by Bengt Sundkler, whose book BANTU PROPHETS IN SOUTH AFRICA was the first comprehensive study of African Independent Churches (AICs).

Ethiopianism was not really an ideology, a theological school, or a political programme. It was rather a cluster of ideas and traditions and assumptions about being Christian in Africa that were shared by a group of Christian leaders in the period from 1890–1920. There was no sharp boundary to the movement, but it shaded off into other groups.

Most of the features of the Ethiopian movement have already been mentioned:

  1. the use of the name Ethiopia, Ethiopian, Cush or Cushite in the names of churches
  2. the aim of a united African Christianity, based on the idea that “Ethiopia shall stretch out its hands to God”
  3. Anglican-Methodist ecclesiastical polity and theology
  4. In spite of many schisms, the Ethiopianist leaders formed a network, and interacted with each other more than they did with leaders of other traditions.

Wider meaning of ETHIOPIAN[edit]

The description above is of the Ethiopian movement itself, but writers like Bengt Sundkler used ETHIOPIAN in a wider sense to include all African independent church denominations that had broken away from Western-initiated Protestant groups like the Presbyterians, Congregationalists and Baptists, as well as the Anglicans and Methodists.

Sundkler therefore classified bodies like the African Congregational Church and Zulu Congregational Church as “Ethiopian”, though they did not really participate in the Ethiopian movement itself. The independent churches of the Congregational tradition formed a separate network from the Ethiopian one, with less contact between the networks.

Respectfully submitted: Rev. Joel Washington (Khunanpu Sangoma), Pastor, Council President, & Development Minister, Reformation Church Chicago/RCC -MCS/ELCA/ADLA/- (“Young Obama’s organizing sanctuary”), An Ethiopia Unbound, Afro-Descendants Human Rights Defender, Mission Congregation, with Deaconess Marsha Washington, Vice President and Treasurer, and Baba Yusufu Mosley, Secretary & Restorative Justice Minister, Updated 9-7-20


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More Notes on AFROCENTRICITY OPINION’S Small Magazine Publishing Ministry for RESTORATION: SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue)

Shall the potter be considered of no more account than the clay? Shall the thing that is made say of its maker, He did not make me; or the thing that is formed say of him who formed it, He has no understanding?  -Isaiah 29:16b  AMPC-

In her classic work Editing the Small Magazine, Rowena Ferguson outlines the following “common denominators” of small magazines:

A. “(B)ecause the the small magazine is the child of a parent body, it exists to serve the special purposes of that body…the magazine may be said to be the voice of its sponsor, with a message, point of view, or a program to promote among its readers.

B. “…the parent body, while it is the publisher of a magazine, is not in the publishing business; 

C.  “…the small magazine carries little or no advertising, or in any case is not supported by advertisements which may appear in it.

D. “Financial support in most cases comes from a subsidy obtained either by (subscriptions), membership dues, or through a budget appropriation.  Therefore, the magazine is not expected to make money, frequently not even to pay its own bills, although some non-consumer publications are self-supporting…it is not primarily a business venture.”

E.  “circulation is limited and often controlled.  Many non-consumer magazines are given away, especially those distributed to the customers or employees of a company or an industry.”

Respectfully submitted: Rev. Joel Washington (Khunanpu Sangoma), Editor & Co-Publisher of AFROCENTRICTY OPINION’S RESTORATION: SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue), and Publishing Ministry of other related Small Magazines as well as Convener of RESTORATION’s BLACK METROPOLIS CENTER ON AFRICAN AMERICAN HISTORY, CULTURE, LANDMARKS, HOLIDAYS, & EVENTS




20 But who are you, a mere man, to criticize and contradict and answer back to God? Will what is formed say to him that formed it, Why have you made me thus?

21 Has the potter no right over the clay, to make out of the same mass (lump) one vessel for beauty and distinction and honorable use, and another for (ordinary)…use?  -Romans 9:20-21 AMPC-

1.   By identifying AFROCENTRICITY OPINION as a small magazine publishing ministry we mean we seek to serve not as a big business consumer magazine publisher but as a non-commercial boutique publishing agency with a relatively small but influential readership dedicated to the  cause of promoting RESTORATION: SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue) and, by extension, the cause of saving African American historic places as an under-served, undervalued, and/or relatively forgotten cultural category generally.

2.  By small magazine we also mean we seek to serve as a small periodical publishing ministry  sponsored by individual and institutional beneficence and readership subscriptions.

3.  Specifically, we call on our readership to pledge donating $1 dollar a day, $7 dollars a week, $28 dollars a month, $90 dollars quarterly, totaling $365 annually.  Our tact is to move to increasingly solicit readership subscription support  pledges both electronically and in real time as we go forward.

4.  Our publishing goal is to amass at least 1,000 subscription pledges per-annum, valued at $365,000 for a fiscal year, to help underwrite RESTORATION’s cause.

5.  According to our Journalism online  resource -as a pdf file- ‘the word “magazine” is derived from (the) Arabic word makhazin or “storehouse,” which contains a collection of facts and fiction, all bundled together in one package.’

6.  AFROCENTRICITY OPINION’S RESTORATION understands its role as an advocacy voice, on the historic Black landmarks preservation front, regarding mobilizing essential resources for saving African American historic places. 

7.  The above said, AFROCENTRICITY OPINION’S RESTORATION consciously unfolds as an integral part of Black/African American Press history, institution-building, and tradition.

8.  AFROCENTRICITY OPINION’s RESTORATION tradition, then, dates from the first Black creative production of New York City-Based “Freedom’s Journal (1827-1829)” launched by a concerned African American committee led by Rev. Peter Williams, Jr., John Hamilton, John B. Russwurm, and Samuel Cornish -all Black abolitionists.

9. Accordingly, AFROCENTRICITY OPINION’s RESTORATION seeks to serve as a part of the Black Freedom’s Journal press tradition within both the liberal/progressive large and small press established orders.

10.  Last, but not least, AFROCENTRICITY OPINION’s RESTORATION also seeks to serve as a Black faith-based  initiative for building a Black Metropolis Center for African American History, Culture, Landmarks, Holidays, and Events (BMC).

Respectfully submitted: Rev. Joel Washington (Khunanpu Sangoma), Pastor and Convener, as well as, Apostolate Editor & Co-Publisher of AFROCENTRICITY OPINION’s RESTORATION: SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue) -A small magazine (cultural storehouse) uplifting historic African American places- especially but not exclusively.



18 The word which came to Jeremiah from the Lord:  Arise and go down to the potter’s house, and there I will cause you to hear My words.  Then I went down to the potter’s house, and behold, he was working at the wheel.  And the vessel that he was making from clay was spoiled in the hand of the potter; so he made it over, reworking it into another vessel as it seemed good to the potter to make it.  Then the word of the Lord came to me:  O house of (The Lord), can I not do with you as this potter does? says the Lord. Behold, as the clay is in the potter’s hand, so are you in My hand, O house of (The Lord).  -Jeremiah 18:1-6 AMPC-

1.  AFROCENTRICITY OPINION’s RESTORATION: SAVING YOUNG BARACK OBAMA’s ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue) is a work in progress likened to the biblical image of God Almighty, in God’s Potter’s workshop (The House of the Lord), shaping God’s people and their ministry to God’s purposes.

2.  It is in this context that we seek to share God’s Call of shaping AFROCENTRICITY OPINION as a publishing ministry of a collection of small magazines whose combined reach is planned to extend to the the aggregate readers and financial subscriptions needed to effectively underwrite the cause of RESTORATION.  Note: On the importance of small press publishing to social justice ministry, please go to:

3.  Based on the blog foundation work we’ve done with since 2011, we are now positioned to publish the following little magazines.

A.  RESTORATION:  SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue).  Note: On Little Magazines & RESTORATION, please go to

B.  DRUM MAJORS FOR JUSTICE (Cook County Clergy for Non-Partisan Politics).  Note: For more on DMFJ as a little magazine, please go to

C.  YOUNG, GIFTED, AND BLACK (Montessori Institute Little Magazine of Reformation Church Chicago).

D.  BLACK METROPOLIS CALENDAR (Reformation Church Chicago’s Little Magazine on African American Holidays & Events).


5.  (A) noncommercial magazine of limited circulation.

6.  Writing of interest to a limited number of readers.

7.  (Small) Magazines have a national audience who has a very specialized interest in one particular topic.  (Small) Magazines are published monthly instead of daily. Therefore readers expect articles that are longer with much more in-depth analysis of issues and trends.

8.  (Small) Magazines can also play a unique plurality of roles. Modern (small) magazines can serve as educators, informants, reflectors of society, entertainers, initiators of new ideas, purveyors of literature, and influencers of culture. They can target consumers or tradesmen; they can personify a brand or even a faith; they can connect members of organizations…The myriad functions of the (small) magazine highlight the literary form’s flexibility and permeation in contemporary culture.

Respectfully submitted:  Rev. Joel Washington (Khunanpu Snagoma), Editor & Co-Publisher of AFROCENTRICITY OPINION’s RESORATION: SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago, 11310 S. Forest Avenue)



Understanding Dr. King-as-Moral-Voice, Gandhi-as-Journalist & Afrocentricity Lutheran Opinion Contextually

1. Too much of the corporate media’s  understanding of Rev. Dr. Martin Luther King JR. and Mahatma Mohandas K. Gandhi is advanced separated from their basic cultural contexts.    Both are projected as citizens of the world disembodied from the national struggles that produced them and in which they faithfully served. 

2.  Dr. King, for instance, from his first Montgomery Improvement Association address in 1954 to his last oration in Memphis in 1968, spoke out of a Black collective consciousness and self-determination.  His vision was subsequently universalized to be sure.  But it was corporately universalized out of the particularity of the African American/African World freedom struggle.  Thus King, in his opening Montgomery Bus Boycott call for an African American non-violent social movement of resistance to racial segregation, says:

3.  “When the history  books are written in future generations, the historians will have to pause and say, ‘There lived a great people–a black people–who injected new meaning into the veins of civilization.’  This is our challenge and our overwhelming responsibility.”

4.  Moreover, when Dr. King said, in his last oration in Memphis “We as a people will get to the Promised Land.”   He is speaks clearly out of the context of the Black Freedom struggle. 

5.  Similarly, Mahatma Gandhi historically, in a similar manner to Dr. King, emerges as a spokesperson and as an eventual martyr of the Indian independence movement both in South Africa (where it is objectively allied with the Black South African Freedom Movement) but also of the Indian independence movement on the Indian sub-continent and throughout the British Empire.

6.  More, Gandhi’s first major public voice, both as columnist and as newspaper editor and publisher, was called INDIAN OPINION (IO).   IO’S purpose was to directly mold the opinion of the South African India community as well as indirectly the opinion of the India community of the Asian sub-continent, as well as the international India diaspora for racial and social justice.

7.  Looking back on IO in his memoir Gandhi writes  “I believe that a struggle that chiefly relies on internal strength cannot be wholly carried on without a newspaper, it is my experience that we could not perhaps have educated the local Indian community, nor kept Indians all over the world in touch with the course of events in South Africa in any other way, with the same case and success as through the Indian Opinion, which therefore was certainly  a most useful and potent weapon in our struggle.”

8.  Afrocentricity Opinion stands as a voice in both the King and Gandhi social movement traditions-particular and yet universal at the same time-both for social justice generally and for African American racial justice particularly.

9.  Full Disclosure: 

A.  The philosophical and literary content of this AO mission statement is indebted to the Kawaida (Tradition & Reason) African-Centered philosophy, which we’ve studied, dialogued with-for over 35 years-and advocate.  More, Kawaida was created and is advanced by Dr. Maulana Karenga, Afrocentricity Ethicist, Maatian Moral Teacher, Professor, and Chair of Africana Studies at California State University-Long Beach. 

B.  Dr. Karenga is the Creator of Kwanzaa and Nguzo Saba, Executive Director of the African American Cultural Center/Us, Los Angeles, and author of over 24 Books and enumerable scholarly and Black Press articles. 

C.  Author of ESSAYS ON STRUGGLE-Position and Analysis, 2016, Dr. Karenga has a forthcoming book who’s working title is “The Liberation Ethics of Minister Malcolm X (Al Hajj Malik Shabazz).”  

10.  The above said, all short-comings in the above AO statement are this writer’s.

Respectfully submitted: Rev. Joel Washington (Khunanpu Sangoma), Pastor of Reformation Church-Chicago (“Young Barack Obama’s sanctuary for community organizing”), for Afroceentricity Opinion, Updated: 12-12-18 & 3-27-19  


Notes on the Important Revitalizing Neighborhoods Side of the DALEY for MAYOR CAMPAIGN

1.  Approaching the eve of the 2019 Martin Luther King Jr. Federal Holiday weekend, I received the following email invitation, ostensibly addressed to an important cross section of Chicago’s African American clergy community:

“Dear Rev. Joel Washington; As we look ahead to celebrate the birth of Dr. Martin Luther King, Jr. on Monday by honoring his legacy…we want to take this opportunity to invite you to join Bill Daley and me for dinner on Sunday (1-20-19, 6:30 pm). Bill is interested in hearing your thoughts, ideas and vision for the city and how we, as a community can come together while celebrating Dr. King’s legacy  – not just once a year or a few times a year – but every day to build a better, safer Chicago.  Please join us on Sunday, January 20, at 6:30 pm at Gibson’s (1028 N. Rush Street), … Sam Scott, Chairperson, Daley for Mayor.”

2.  According to most of Chicago’s political pundits, the Bill Daley Campaign for the City’s Office of Mayor is the mayoral campaign of Big White Business -apparently based on a superficial reading of its funding sources and political endorsements.

3.  However, clearly standing between the lines of the media’s DALEY CAMPAIGN punditry is the less reported, indeed obscured, position of the Campaign’s championing the clear and present need for community revitalization itself integrally linked to downtown Loop development.

4.  This short piece is designed to go against the grain of the City’s majority pundit opinion.  More, it is designed to briefly explore the peanut butter and jelly sandwiching together of the Daley Campaign’s downtown businesses approach on the one hand & on the other with its ongoing thrust for developing the City’s outer communities via not just its vision but also via its proposed governance practice.

5.  The above resourced MLK Weekend Evening invitation to a dinner/discussion meeting with Bill Daley at Gibson’s Steak House (touted as the highest grossing restaurant in the Mid-West) served as the Daley Campaign’s illustration of its equal concern with fostering neighborhood dialog generally, the Black community in particular, with an important cross-section of distinguished African American faith-based leaders. 

6.  Initiated and organized by the Campaign’s Black and other People of Color leadership, the above dinner/discussion meeting (significantly held, from the POV of City’s Black clergy, in Gibson’s Upper Room) provided an opportunity not only for a Daley Campaign Campaign/Black community ministries fellowship but also for an intensive one-on-one Q&A with Candidate Daley covering such burning issues as community safety, education, job creation, infrastructure development, affordable housing, fair governance, and the precipitous African American out-migration from the City currently fraying adversely Black Chicago neighborhoods.

7.  Sam Scott, Daley Campaign Chairman and the MLK Dinner/Discussion Co-Host, is an eloquent advocate of the Campaign’s community revitalization approach.  To be sure, Scott’s advocacy includes his special concern for the City’s Black community’s fortunes.  But Scott’s concern however, has also prompted him to seek common ground with the predominantly Latino/Latina Pilsen Neighborhood’s The Resurrection Project -TRP-  a faith-based initiative aimed at “Building Relationships!  Creating Healthy Communities!” on the South West Side.

8.  Incidentally, the Daley Campaign is managed by Jorge Neri.   According to Ballotpedia, the online reference, Mr. Neri “has a background in Latino voter engagement and immigration policy, (he) was the Nevada state director for Hillary Clinton’s 2016 presidential campaign.  Mr. Neri also formerly served as “the associate director of public engagement for the White House under Barack Obama.” 

9.  In 2016, after retiring as Chairman and CEO of Ingredion Inc., Sam Scott convened Black Chicago Tomorrow -BCT- (A Plan for Neighborhood Revitalization). Scott convened BCT in response to the crises of African American out-migration from the City, to the tune of 400,000 Black people, seeking greener pastures elsewhere.

10.  Scott called for the intervention of the City’s Corporate sector to foster Black economic development and to stem the tide of Black population loss leading to the destabilization of Chicago’s Black Metropolis traditionally one of the leading Black urban communities of Black America.

11.  This said, BCT understood its role as not just revitalizing the City’s traditionally vibrant Black Metropolis but as a Citywide key to reviving the outer Loop communities of Metro Chicago as a whole -itself absorbing the blow of its own out-migration of 600,000 residents in addition to the already significant Black exodus referenced above.

12.  Accordingly, BCT asserts that a significant dimension of the neighborhood sector of the City stands in need of revitalization for the beneficial sake of the political/economy of Metro Chicago as a whole.

13.  According to Scott, then, the Daley campaign has adopted BCT’s thesis. More, and in so doing Bill Daley has recruited Mr. Scott to serve as Chairman of the Daley Campaign.

14.  In many ways, then, Bill Daley’s campaign can be defined not simply as the continuation of a family politicaa l dynasty, nor even as a White male Big Business Campaign only but rather as a significant contribution to the City’s history of spawning truly multicultural mayoralty campaigns.

Respectfully submitted:  Rev. Joel Washington (Khunanpu Sangoma), Convener of SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago & Elim Swedish Lutheran Conservator, 11310 S. Forest Avenue), MIF/ELCA/ADLA, 2-26-19, Updated: 2-27-19

For more information about our Ministry of SAVING YOUNG BARACK OBAMA’S ORGANIZING SANCTUARY (Reformation Church Chicago & Elim Swedish Lutheran Conservator, 11310 S. Forest Avenue) please go to our blog @

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