The Point of Pilot Point

By David A. Busic

It has often been said that the union of three different groups to form the Church of the Nazarene at Pilot Point, Texas, USA, was to promote the biblical doctrine of holiness as expressed in the teaching of John Wesley and the American Holiness Movement. While that is certainly true, what is less well-known is that at the very same time, nearly 30 other prominent groups in the U.S. held this same conviction. So why did these three groups merge to form our denomination, but not the many others?
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The three groups that merged at Pilot Point held several common ideas that were essential to their unity:

  • The strong affirmation for the ordination of women
  • A baptismal theology that included infant and believer’s baptism and was not bound by a specific mode for baptism
  • The willingness to allow for freedom of conscience regarding eschatology. The early Church of the Nazarene included post-millennialists, pre-millennialists, and a-millennialists
  • A view of divine healing that did not exclude modern medicine
  • A shared believers’ church ecclesiology

While many other holiness denominations held exclusive and narrow viewpoints on these issues, the Church of the Nazarene chose to unite holiness people around middle-way (via media) practices. We have never been at our best as a church when we live in the extremes.
 
But perhaps the most extraordinary thing about Pilot Point was that the Church of the Nazarene was able to do what few other evangelical churches could in the divisive years that followed the American Civil War — overcome issues of regional politics, prejudice, and the lingering hatred that follows horrific conflict.
 
Names like Bresee, Jernigan, and Reynolds came together from north, south, and east U.S. to embrace a transformational idea: Christian holiness can break down any walls of separation. It was a movement of God unprecedented in U.S. church history.
 
Nazarene Historian Stan Ingersol powerfully summarizes the miracle of Pilot Point:

The union of churches at Pilot Point was a shining example of the social reality of Christian holiness. At the heart of the Christian message is a word of reconciliation: first between sinners and Divine Love; and second, among the members of the human family who are estranged from one another. Pilot Point signifies the reality that holiness heals hearts and unites people otherwise driven apart by sin, politics, and conflict. (Stan Ingersol, “Born In Hope, Borne Onward In Love.” A paper delivered 26 June 2017 for the Fraternal Delegates Luncheon in Indianapolis, Indiana, USA)

In such a time as this, in a world filled with great political strife and extreme polarities, can the Church of the Nazarene return to the spirit of our founders at Pilot Point? It was unlikely to happen then, but by the will and power of God, a union was formed. Our founders were not able to do everything, but they have given us hope that we can also deal with the issues that divide us today.
 
We serve the same God and have the same purpose. This is our holiness legacy. Let’s get back to the point of Pilot Point. 

*I am indebted to Nazarene Historian Stan Ingersol for these insights.

The Church of the Nazarene in Curacao

Some exciting things are happening with the Church of the Nazarene on the island of Curacao.  This work was begun a few years back, but has just recently been officially recognized by the denomination, which is an important milestone.  We realized that readers of this blog may have not heard of the origins of the Church’s ministry in this Dutch-speaking country in the Caribbean.  So, without further ado, we present to you an article that was originally published in NCN News:

Nazarene presence officially recognized in Curaçao

Jonathan and Lissett Petrus moved from the Netherlands to the island of Curaçao for work. It was during this time that they felt God leading them to Christian ministry. A couple years later they began partnering with Nazarene churches from the United States to minister to the people of Curaçao.

Curaçao, one of the “ABC islands” —Aruba, Bonaire, and Curaçao—on the north coast of Venezuela, is being introduced to the Church of the Nazarene. This is a story of new beginnings, for a country, for a young pastor and his team of church planters, and for an American pastor and his local church.

In 2010, the leadership of the newly-constructed Mesoamerica Region—formed out of the Mexico, Central America, and Caribbean Regions—took a hard look at itself. What they learned presented a challenge: the witness of the Church of the Nazarene was the weakest in the areas with the most population. Fifty-eight percent of the population of the region lives in 169 large cities and islands, but only 28 percent of the church membership is in those areas. This called for fresh thinking and a new strategy.

Hope springs from another factor. Across the region, a revival is occurring, with youth and young adults experiencing a call to missions. “We don’t need to rely only upon missionaries coming from North America,” they are saying. “Let us carry the gospel into these new areas.”

The Genesis Project is the region’s response. Twenty-eight large population centers are targeted to receive teams of four missionaries each by 2020. Missionaries Scott and Emily Armstrong in the Dominican Republic was named to develop the strategy and a training program.

The Dutch island of Curaçao presents its own challenge. The high cost of living makes it difficult for missionaries from Mexico or other parts of the region to live there. Yet, its diverse population of 150,000 needs the gospel. There are some 80 Protestant churches on the island, nearly all of them with memberships below 50. No Dutch-speaking evangelical church is proclaiming the message of heart holiness.

An international team is responding to this challenge with a strategy for planting a new Nazarene church on the island. Through divine orchestration, a team has come together to open the Church of the Nazarene in Curaçao: Kevin Hardy, pastor of Crossroads Church of the Nazarene in Ellicot City, Maryland Larry Orwig, Nazarene Missions International president at Crossroads Richard and Karen Brash, members at Crossroads, and sensing a call to full-time ministry Jonathan and Lissett Petrus: Young Dutch immigrants with a calling Scott Armstrong, missionary responsible for development and implementing Genesis in Mesoamerica Region.

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To find out more about this extraordinary story go to nazarene.org/generosity, and let’s keep praying that God continue to open doors where the church is not yet.

 

How the word YES is changing Mesoamerica

By Emily Armstrong

I got a text from Alejandra a few days ago saying she wanted to talk to me for a few minutes.

And a Facebook message from Merit asking me for prayer.

And an email from Daniela, updating me on what has happened in her life in the past few months.

3 women that we have had the privilege of training in missions, all 3 of them having participated in the past in Genesis ministry as missionaries for 2 years.  

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Alejandra, who is from Guatemala, has been serving for the past 10 months with a compassionate ministry in the USA.  A little over a year ago, we asked her if she would be willing to take a step of faith and submerge herself into US culture for a year to learn from their compassionate ministry strategy and help us contextualize that for our region.  As I spoke with her a few days ago, she was a bit torn – leaders of the ministry had asked her to consider staying for 1 more year in ministry, and although she thought she would be stepping all over our “plans”, I couldn’t help but smile.  I felt like a proud parent when she told me that she really just wanted to do God’s will – whatever that was.  It made me feel good to know that she was chosen.  She was noticed. I told her that we wanted whatever God wanted – our missionary position has always been to connect called people to international needs and knowing that her attitude has been that of Christ, taking the very nature of a servant, could not make us feel more proud.  

Alejandra is still praying about where God wants her to LIVE, but she continues to say YES to his call on her life, sure that a lifestyle of mission is where she needs to be.

Merit wrote in her facebook message that God has been tugging on her heart again, to serve in another city.  She asked for prayer regarding an open door with her district leadership as well as her family responsibilities.  In Spanish we would say that she has become “inquieto” or unsettled.  She is back in her home country and her home district, however the pull to international mission and serving the big city is ringing in her head and heart VERY LOUDLY.  I again swelled up with parental pride, knowing that Merit was ready to plunge into the waters of faith once again, ready to fundraise thousands of dollars and leave her family in God’s hands – all because He called.

Merit is still praying about God’s timing, but she has said YES to his call.  She’s ready to go when He creates the opportunity.

Daniela wrote to me and told me that she is presenting her final exam to obtain her license to practice law.  When she said yes to Genesis missionary ministry, she put her legal career on hold – all because she knew that God was asking her to be obedient.  She served faithfully and wrote to tell me that God is still kindling the fires of service in her heart, sharing with me how the earthquakes that have recently taken place in Mexico have caused her difficult days, but how she knew that God’s call on her life was to serve the city.  The “holy pride” as I like to call it came up again, as I exhorted her to consider her profession as VOCATION.  Doing EVERYTHING for the Lord.  Helping her to see that God had given her the gifts of legal understanding – something that we NEED in the city.

Daniela has said YES to God’s call, allowing him to guide her path, asking him to use her gifts and talents to impact the city by being the church. 

Every YES is changing Mesoamerica.  We are becoming the missional church that God desires us to be.  We are so honored to be a part of HIS story. 

 

Fast Facts – Church of the Nazarene (2017)

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  • The Church of the Nazarene ministers in 162 world areas.*
  • In 2017, there were 685 missionaries originating from 59 world areas (including 225 long-term volunteers). Last year, 110 new missionaries were added. Within these missionary families, there are 379 missionary kids.*
  • 9,480 volunteers participated in Global Missions in 2017. In addition to the long-term volunteers, there were 314 short-term volunteers, and 9,166 Work & Witness team members.
  • Churches in global mission areas numbered 30,875 churches (increase of 0.98 percent) with 2.55 million members (increase of 3.19 percent from last year).*
  • 479 districts have been established around the world in 2017 with 28,719 clergy.*
  • 5 graduate seminaries, 30 undergraduate Bible/theological colleges, 14 liberal arts institutions, 2 nurses training colleges, and 1 teacher training college had a 2017 combined enrollment of 50,799 students globally.*
  • People were treated at community-based clinics and health care centers all over the world with concentrated efforts in India, Papua New Guinea, and Swaziland.*
  • 221 retired missionaries received pensions.*
  • NMI membership was approximately 1 million, and the number of organized local NMIs have risen by 2.33 percent to 17,293.
  • NMI and JESUS Film Harvest Partners, through WEF, helped provide infrastructure for 608 Nazarene JESUS Film teams to share God’s love. In 2016–2017, the teams reported 2.67 million evangelistic contacts. Of these contacts, 638,319 (24 percent of contacts) indicated decisions for Christ with 379,669 (59 percent of decisions) initial discipleship follow-ups. The teams started 7,544 preaching points in 2017.
  • NMI partnered with pastors, church boards, Global Missions, and Stewardship to help churches raise US $37.44 million through the World Evangelism Fund during the 2017 fiscal year (FY).*
  • Churches globally gave US $30.86 million for Approved Mission Specials (up 17 percent from FY 2016).
  • In 2017, 110 districts gave 5.5 percent of their income and beyond to the World Evangelism Fund (up 21 districts). WEF giving beyond 5.5 percent invests in new works in all world areas, including the USA and Canada.
  • Missionary Health Care provided approximately US $472,769 in medical assistance for Nazarene missionaries (up 6.76 percent from FY 2016).
  • NMI partnered with World Mission Broadcast (WMB), giving approximately US $367,327 to provide radio, television, and Internet programs to share the gospel globally.
  • Nazarenes gave US $3.7 million in deputation offerings for missionaries, up 15.9 percent from FY 2016.
  • NMI generated approximately US $253,347 through Links (up 4.94 percent), a vital personalized connection between local churches, districts, and missionaries around the world.
  • Nazarenes gave US $2.46 million for Alabaster (up 0.24 percent) to fund construction projects in 2017. In 2016–2017, Alabaster funds were released for 216 projects for the Church of the Nazarene in all six regions around the world. The Alabaster Offering is used in all six global regions. No Alabaster funds are used for administrative costs.
  • International Student Scholarship Fund (NMI 80th Anniversary project) provided 89 scholarships for students to attend Nazarene theological institutions globally.
  • NMI partnered with Nazarene Compassionate Ministries to give more than US $9.28 million for disaster response and compassion projects around the world and to support approximately 12,000 children through Child Development Centers and Pastor’s Kid programs. Churches sent 52,320 Crisis Care Kits and 9,700 School Pal-Paks.
  • NMI assisted Work & Witness in raising approximately US $1.66 million to deploy 647 teams, an average of 12 teams per week. 9,166 people participated in Work & Witness in 2017, donating the equivalent of 329 years of labor.
  • Nazarene churches around the world operated 1,439 pre-school, primary, and secondary schools with a total enrollment of 166,231 students.

* Supported either directly or indirectly by World Evangelism Fund (WEF).

Denominational statistics for 2017

Nazarene Missions International

The Last Speech of Martin Luther King Jr.

Today we commemorate the fiftieth anniversary of a sad day in United States – and world – history.  At 6:01pm on April 4, 1968, Dr. Martin Luther King Jr. was shot on the balcony of the Lorraine Motel in Memphis, Tennessee.  Only 39 years old, he was pronounced dead at 7:05pm at St. Joseph’s hospital.

King was a preacher and Civil Rights activist who has served as a powerful example of courage and justice for millions around the world, including myself.  Although we soberly acknowledge that there is still much work to be done with regards to racial equality and other social justice issues he stood up for, the voice of Dr. King still speaks to us and spurs us on fifty years later.

The day before he was assassinated, Martin Luther King Jr. addressed several thousand people supporting a tumultuous, difficult strike by sanitation workers in Memphis.  He was speaking on behalf of the unemployed and impoverished.  In honor of his legacy, I reprint the transcript of his final speech here.  May the words and life of Martin Luther King Jr. inspire and disquiet us today and in the years to come.Martin Luther King Jr.

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Thank you very kindly, my friends. As I listened to Ralph Abernathy and his eloquent and generous introduction and then thought about myself, I wondered who he was talking about. It’s always good to have your closest friend and associate to say something good about you. And Ralph Abernathy is the best friend that I have in the world. I’m delighted to see each of you here tonight in spite of a storm warning. You reveal that you are determined to go on anyhow.

Something is happening in Memphis; something is happening in our world. And you know, if I were standing at the beginning of time, with the possibility of taking a kind of general and panoramic view of the whole of human history up to now, and the Almighty said to me, “Martin Luther King, which age would you like to live in?” I would take my mental flight by Egypt and I would watch God’s children in their magnificent trek from the dark dungeons of Egypt through, or rather across the Red Sea, through the wilderness on toward the promised land. And in spite of its magnificence, I wouldn’t stop there.

I would move on by Greece and take my mind to Mount Olympus. And I would see Plato, Aristotle, Socrates, Euripides and Aristophanes assembled around the Parthenon. And I would watch them around the Parthenon as they discussed the great and eternal issues of reality. But I wouldn’t stop there.

I would go on, even to the great heyday of the Roman Empire. And I would see developments around there, through various emperors and leaders. But I wouldn’t stop there.

I would even come up to the day of the Renaissance, and get a quick picture of all that the Renaissance did for the cultural and aesthetic life of man. But I wouldn’t stop there.

I would even go by the way that the man for whom I am named had his habitat. And I would watch Martin Luther as he tacked his ninety-five theses on the door at the church of Wittenberg. But I wouldn’t stop there. I would come on up even to 1863, and watch a vacillating President by the name of Abraham Lincoln finally come to the conclusion that he had to sign the Emancipation Proclamation. But I wouldn’t stop there.

I would even come up to the early thirties, and see a man grappling with the problems of the bankruptcy of his nation. And come with an eloquent cry that we have nothing to fear but “fear itself.” But I wouldn’t stop there. Strangely enough, I would turn to the Almighty, and say, “If you allow me to live just a few years in the second half of the 20th century, I will be happy.”

Now that’s a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land; confusion all around. That’s a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period of the twentieth century in a way that men, in some strange way, are responding. Something is happening in our world. The masses of people are rising up. And wherever they are assembled today, whether they are in Johannesburg, South Africa; Nairobi, Kenya; Accra, Ghana; New York City; Atlanta, Georgia; Jackson, Mississippi; or Memphis, Tennessee — the cry is always the same: “We want to be free.”

And another reason that I’m happy to live in this period is that we have been forced to a point where we are going to have to grapple with the problems that men have been trying to grapple with through history, but the demands didn’t force them to do it. Survival demands that we grapple with them. Men, for years now, have been talking about war and peace. But now, no longer can they just talk about it. It is no longer a choice between violence and nonviolence in this world; it’s nonviolence or nonexistence. That is where we are today.MLK & Coretta

And also in the human rights revolution, if something isn’t done, and done in a hurry, to bring the colored peoples of the world out of their long years of poverty, their long years of hurt and neglect, the whole world is doomed. Now, I’m just happy that God has allowed me to live in this period to see what is unfolding. And I’m happy that He’s allowed me to be in Memphis.

I can remember — I can remember when Negroes were just going around as Ralph has said, so often, scratching where they didn’t itch, and laughing when they were not tickled. But that day is all over. We mean business now, and we are determined to gain our rightful place in God’s world.

And that’s all this whole thing is about. We aren’t engaged in any negative protest and in any negative arguments with anybody. We are saying that we are determined to be men. We are determined to be people. We are saying — We are saying that we are God’s children. And that we are God’s children, we don’t have to live like we are forced to live.

Now, what does all of this mean in this great period of history? It means that we’ve got to stay together. We’ve got to stay together and maintain unity. You know, whenever Pharaoh wanted to prolong the period of slavery in Egypt, he had a favorite, favorite formula for doing it. What was that? He kept the slaves fighting among themselves. But whenever the slaves get together, something happens in Pharaoh’s court, and he cannot hold the slaves in slavery. When the slaves get together, that’s the beginning of getting out of slavery. Now let us maintain unity.

Secondly, let us keep the issues where they are. The issue is injustice. The issue is the refusal of Memphis to be fair and honest in its dealings with its public servants, who happen to be sanitation workers. Now, we’ve got to keep attention on that. That’s always the problem with a little violence. You know what happened the other day, and the press dealt only with the window-breaking. I read the articles. They very seldom got around to mentioning the fact that one thousand, three hundred sanitation workers are on strike, and that Memphis is not being fair to them, and that Mayor Loeb is in dire need of a doctor. They didn’t get around to that.

Now we’re going to march again, and we’ve got to march again, in order to put the issue where it is supposed to be — and force everybody to see that there are thirteen hundred of God’s children here suffering, sometimes going hungry, going through dark and dreary nights wondering how this thing is going to come out. That’s the issue. And we’ve got to say to the nation: We know how it’s coming out. For when people get caught up with that which is right and they are willing to sacrifice for it, there is no stopping point short of victory. We aren’t going to let any mace stop us. We are masters in our nonviolent movement in disarming police forces; they don’t know what to do. I’ve seen them so often. I remember in Birmingham, Alabama, when we were in that majestic struggle there, we would move out of the 16th Street Baptist Church day after day; by the hundreds we would move out. And Bull Connor would tell them to send the dogs forth, and they did come; but we just went before the dogs singing, “Ain’t gonna let nobody turn me around.”

Bull Connor next would say, “Turn the fire hoses on.” And as I said to you the other night, Bull Connor didn’t know history. He knew a kind of physics that somehow didn’t relate to the transphysics that we knew about. And that was the fact that there was a certain kind of fire that no water could put out. And we went before the fire hoses; we had known water. If we were Baptist or some other denominations, we had been immersed. If we were Methodist, and some others, we had been sprinkled, but we knew water. That couldn’t stop us.

And we just went on before the dogs and we would look at them; and we’d go on before the water hoses and we would look at it, and we’d just go on singing “Over my head I see freedom in the air.” And then we would be thrown in the paddy wagons, and sometimes we were stacked in there like sardines in a can. And they would throw us in, and old Bull would say, “Take ’em off,” and they did; and we would just go in the paddy wagon singing, “We Shall Overcome.”

And every now and then we’d get in jail, and we’d see the jailers looking through the windows being moved by our prayers, and being moved by our words and our songs. And there was a power there which Bull Connor couldn’t adjust to; and so we ended up transforming Bull into a steer, and we won our struggle in Birmingham. Now we’ve got to go on in Memphis just like that. I call upon you to be with us when we go out Monday.

Now about injunctions: We have an injunction and we’re going into court tomorrow morning to fight this illegal, unconstitutional injunction. All we say to America is, “Be true to what you said on paper.” If I lived in China or even Russia, or any totalitarian country, maybe I could understand some of these illegal injunctions. Maybe I could understand the denial of certain basic First Amendment privileges, because they hadn’t committed themselves to that over there.

But somewhere I read of the freedom of assembly. Somewhere I read of the freedom of speech.

Somewhere I read of the freedom of press. Somewhere I read that the greatness of America is the right to protest for right. And so just as I say, we aren’t going to let dogs or water hoses turn us around, we aren’t going to let any injunction turn us around. We are going on.

We need all of you. And you know what’s beautiful to me is to see all of these ministers of the Gospel. It’s a marvelous picture. Who is it that is supposed to articulate the longings and aspirations of the people more than the preacher? Somehow the preacher must have a kind of fire shut up in his bones. And whenever injustice is around he tell it. Somehow the preacher must be an Amos, and saith, “When God speaks who can but prophesy?” Again with Amos, “Let justice roll down like waters and righteousness like a mighty stream.” Somehow the preacher must say with Jesus, “The Spirit of the Lord is upon me, because he hath anointed me,” and he’s anointed me to deal with the problems of the poor.”

And I want to commend the preachers, under the leadership of these noble men: James Lawson, one who has been in this struggle for many years; he’s been to jail for struggling; he’s been kicked out of Vanderbilt University for this struggle, but he’s still going on, fighting for the rights of his people. Reverend Ralph Jackson, Billy Kiles; I could just go right on down the list, but time will not permit.

MLK speechBut I want to thank all of them. And I want you to thank them, because so often, preachers aren’t concerned about anything but themselves. And I’m always happy to see a relevant ministry.

It’s all right to talk about “long white robes over yonder,” in all of its symbolism. But ultimately people want some suits and dresses and shoes to wear down here! It’s all right to talk about “streets flowing with milk and honey,” but God has commanded us to be concerned about the slums down here, and his children who can’t eat three square meals a day. It’s all right to talk about the new Jerusalem, but one day, God’s preacher must talk about the new New York, the new Atlanta, the new Philadelphia, the new Los Angeles, the new Memphis, Tennessee. This is what we have to do.

Now the other thing we’ll have to do is this: Always anchor our external direct action with the power of economic withdrawal. Now, we are poor people. Individually, we are poor when you compare us with white society in America. We are poor. Never stop and forget that collectively — that means all of us together — collectively we are richer than all the nations in the world, with the exception of nine. Did you ever think about that?

After you leave the United States, Soviet Russia, Great Britain, West Germany, France, and I could name the others, the American Negro collectively is richer than most nations of the world. We have an annual income of more than thirty billion dollars a year, which is more than all of the exports of the United States, and more than the national budget of Canada. Did you know that? That’s power right there, if we know how to pool it.

We don’t have to argue with anybody. We don’t have to curse and go around acting bad with our words. We don’t need any bricks and bottles. We don’t need any Molotov cocktails. We just need to go around to these stores, and to these massive industries in our country, and say, “God sent us by here, to say to you that you’re not treating his children right. And we’ve come by here to ask you to make the first item on your agenda fair treatment, where God’s children are concerned.

Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you.”

And so, as a result of this, we are asking you tonight, to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy — what is the other bread? — Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart’s bread. As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain.

We are choosing these companies because they haven’t been fair in their hiring policies; and we are choosing them because they can begin the process of saying they are going to support the needs and the rights of these men who are on strike. And then they can move on town — downtown and tell Mayor Loeb to do what is right.

But not only that, we’ve got to strengthen black institutions. I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a “bank-in” movement in Memphis. Go by the savings and loan association. I’m not asking you something that we don’t do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference.

We are telling you to follow what we are doing. Put your money there. You have six or seven black insurance companies here in the city of Memphis. Take out your insurance there. We want to have an “insurance-in.”

Now these are some practical things that we can do. We begin the process of building a greater economic base. And at the same time, we are putting pressure where it really hurts. I ask you to follow through here.

Now, let me say as I move to my conclusion that we’ve got to give ourselves to this struggle until the end.

Nothing would be more tragic than to stop at this point in Memphis. We’ve got to see it through. And when we have our march, you need to be there. If it means leaving work, if it means leaving school — be there. Be concerned about your brother. You may not be on strike. But either we go up together, or we go down together.

Let us develop a kind of dangerous unselfishness. One day a man came to Jesus, and he wanted to raise some questions about some vital matters of life. At points he wanted to trick Jesus, and show him that he knew a little more than Jesus knew and throw him off base…. Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. You remember that a Levite and a priest passed by on the other side.

They didn’t stop to help him. And finally a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But he got down with him, administered first aid, and helped the man in need. Jesus ended up saying, this was the good man, this was the great man, because he had the capacity to project the “I” into the “thou,” and to be concerned about his brother.

Now you know, we use our imagination a great deal to try to determine why the priest and the Levite didn’t stop. At times we say they were busy going to a church meeting, an ecclesiastical gathering, and they had to get on down to Jerusalem so they wouldn’t be late for their meeting. At other times we would speculate that there was a religious law that “One who was engaged in religious ceremonials was not to touch a human body twenty-four hours before the ceremony.” And every now and then we begin to wonder whether maybe they were not going down to Jerusalem — or down to Jericho, rather to organize a “Jericho Road Improvement Association.”

That’s a possibility. Maybe they felt that it was better to deal with the problem from the causal root, rather than to get bogged down with an individual effect.

But I’m going to tell you what my imagination tells me. It’s possible that those men were afraid. You see, the Jericho road is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, “I can see why Jesus used this as the setting for his parable.” It’s a winding, meandering road. It’s really conducive for ambushing. You start out in Jerusalem, which is about 1200 miles — or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you’re about 2200 feet below sea level. That’s a dangerous road. In the days of Jesus it came to be known as the “Bloody Pass.”

And you know, it’s possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it’s possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked — the first question that the Levite asked was, “If I stop to help this man, what will happen to me?” But then the Good Samaritan came by. And he reversed the question: “If I do not stop to help this man, what will happen to him?”

That’s the question before you tonight. Not, “If I stop to help the sanitation workers, what will happen to my job. Not, “If I stop to help the sanitation workers what will happen to all of the hours that I usually spend in my office every day and every week as a pastor?” The question is not, “If I stop to help this man in need, what will happen to me?” The question is, “If I do not stop to help the sanitation workers, what will happen to them?” That’s the question.

Let us rise up tonight with a greater readiness. Let us stand with a greater determination. And let us move on in these powerful days, these days of challenge to make America what it ought to be. We have an opportunity to make America a better nation. And I want to thank God, once more, for allowing me to be here with you. You know, several years ago, I was in New York City autographing the first book that I had written. And while sitting there autographing books, a demented black woman came up.

The only question I heard from her was, “Are you Martin Luther King?” And I was looking down writing, and I said, “Yes.” And the next minute I felt something beating on my chest. Before I knew it I had been stabbed by this demented woman. I was rushed to Harlem Hospital. It was a dark Saturday afternoon. And that blade had gone through, and the X-rays revealed that the tip of the blade was on the edge of my aorta, the main artery. And once that’s punctured, you’re drowned in your own blood — that’s the end of you.

It came out in the New York Times the next morning, that if I had merely sneezed, I would have died. Well, about four days later, they allowed me, after the operation, after my chest had been opened, and the blade had been taken out, to move around in the wheel chair in the hospital.

They allowed me to read some of the mail that came in, and from all over the states and the world, kind letters came in. I read a few, but one of them I will never forget. I had received one from the President and the Vice-President. I’ve forgotten what those telegrams said. I’d received a visit and a letter from the Governor of New York, but I’ve forgotten what that letter said. But there was another letter that came from a little girl, a young girl who was a student at the White Plains High School. And I looked at that letter, and I’ll never forget it. It said simply,

“Dear Dr. King, I am a ninth-grade student at the White Plains High School.”

And she said,

“While it should not matter, I would like to mention that I’m a white girl. I read in the paper of your misfortune, and of your suffering. And I read that if you had sneezed, you would have died. And I’m simply writing you to say that I’m so happy that you didn’t sneeze.”

And I want to say tonight — I want to say tonight that I too am happy that I didn’t sneeze. Because if I had sneezed, I wouldn’t have been around here in 1960, when students all over the South started sitting-in at lunch counters. And I knew that as they were sitting in, they were really standing up for the best in the American dream, and taking the whole nation back to those great wells of democracy which were dug deep by the Founding Fathers in the Declaration of Independence and the Constitution.

If I had sneezed, I wouldn’t have been around here in 1961, when we decided to take a ride for freedom and ended segregation in inter-state travel.

If I had sneezed, I wouldn’t have been around here in 1962, when Negroes in Albany, Georgia, decided to straighten their backs up. And whenever men and women straighten their backs up, they are going somewhere, because a man can’t ride your back unless it is bent.

If I had sneezed — If I had sneezed I wouldn’t have been here in 1963, when the black people of Birmingham, Alabama, aroused the conscience of this nation, and brought into being the Civil Rights Bill.

If I had sneezed, I wouldn’t have had a chance later that year, in August, to try to tell America about a dream that I had had.

If I had sneezed, I wouldn’t have been down in Selma, Alabama, to see the great Movement there.

If I had sneezed, I wouldn’t have been in Memphis to see a community rally around those brothers and sisters who are suffering.

I’m so happy that I didn’t sneeze.

And they were telling me –. Now, it doesn’t matter, now. It really doesn’t matter what happens now. I left Atlanta this morning, and as we got started on the plane, there were six of us.

The pilot said over the public address system, “We are sorry for the delay, but we have Dr. Martin Luther King on the plane. And to be sure that all of the bags were checked, and to be sure that nothing would be wrong with on the plane, we had to check out everything carefully. And we’ve had the plane protected and guarded all night.”

And then I got into Memphis. And some began to say the threats, or talk about the threats that were out. What would happen to me from some of our sick white brothers?

MLK quote

Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop. And I don’t mind.

Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!

And so I’m happy, tonight.

I’m not worried about anything.

I’m not fearing any man.

Mine eyes have seen the glory of the coming of the Lord.

Transform: Change, Evolve

From March 9 to 11, 53 youth from Dominican Republic and Haiti joined together to serve in the first Maximum Mission organized in the D.R. East District.  During the weekend, the visiting participants joined two Nazarene churches in the city of Higuey, using their gifts and talents to impact the specific community of Juan Pablo Duarte in 5 areas: Fellowship, Service, Evangelism, Discipleship and Compassion.

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MMHiguey1.pngLeaders of the East district, including Global Mission coordinator Elba Duson and NYI president Ramon Joseph, worked together with dedication and effort to hold this big event. The name of the Maximum Mission was “Transform: Change, Evolve,” which arose from Acts 17:6 and the desire to see an entire nation renewed by the Holy Spirit and transformed by the message of salvation.

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Participants shared devotions together, cleaned the city’s streets, raised awareness of creation care through workshops, and engaged in door-to-door and street evangelism. They also used artistic presentations during an evangelistic campaign, held a Vacation Bible School for children, taught a conference entitled “You are special” for teenagers and a separate workshop for parents, and even donated toys, clothes and shoes to the children and families in the community.

MMHiguey5.pngOne of the participants, Lioni Taveras, said: “My life was changed during this Maximum Mission.  I was able to share with different people who left an impact on my heart: we went out to preach, serve the community, and even cleaned houses…I realized that it’s not only about preaching God’s Word verbally; it’s also about showing compassion. So I have a challenge ahead: listening to God’s voice and being obedient to Him!”

 

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Elba Duson shared: “By the end of the weekend I realized that transformation doesn’t happen spontaneously; it’s a process that starts in our own lives until it gets to the lives of others. I saw God working in each participant, how they confessed their own sin and need for God in the midst of this experience.  Not only the community received the call to transformation, but this had already begun in our own lives.”

 

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Global Mission, East District Dominican Republic