Priestly and Prophetic Reflections: a Weekly Devotional from the Fisk Memorial Chapel

By Reverend Jason Richard Curry Ph.D.

Many of the people that I admired over the years were local or nationally renowned ministers and pastoral who were also authors and scholars. Some of these individuals received both national and international recognition for their contribution to the church and the academy (e.g., Dr. Samuel DeWitt Proctor, Dr. Howard Thurman, Bishop Vashti McKenzie and Dr. Cheryl Townsend-Gilkes), while others received love, acclaim, gratitude from their congregants and constituents of their church and local community.

• Language: English
• Publisher: Xlibris US
• Release date: Feb 17, 2017
• ISBN: 9781524585327

Reverend Jason Richard Curry Ph.D.

The Reverend Jason Richard Curry, Ph.D currently serves as the Academic Dean and Assistant Professor of Pastoral Care and Counseling at Payne Theological Seminary. He is the former Dean of the Chapel, Assistant Professor Philosophical and Religious Studies and Interim Director of the Ethical Leadership Institute at Fisk University. A native of Buffalo, New York, Dr. Curry became extremely active in Agape African Methodist Episcopal Church (AMEC) at a young age. Reverend Curry is currently a licensed and ordained Itinerant Elder in the AMEC. Reverend Curry served as the Senior Pastor for 3 ½ years at the Historic St. Peter African Methodist Episcopal Church in Harrodsburg, KY and for one year as the Senior Pastor of St. Matthews AMEC in Midway, KY. While in Kentucky, Dr. Curry proudly served as a leader in the area of Christian Education in the Lexington District of the Kentucky Conference in the Thirteenth Episcopal District for three years. Reverend Curry remains active in the AMEC and has effectively addressed various assignments in the denomination under the leadership of Bishop Hartford H. Brookins, Bishop Frederick Talbot and Bishop Vashti McKenzie, the first African-American female bishop of the AMEC. Dr. Curry graduated from Morehouse College cum laude in 1992, receiving the BA degree in Philosophy and Religion. He also holds the Master of Divinity Degree from Harvard Divinity School in Cambridge, MA. In 2005, Reverend Curry received the Doctor of Philosophy Degree from the Graduate School at Vanderbilt University. In his dissertation, entitled Improving Pastoral Counseling Among African-American Counselees, Dr. Curry argues that through the use of empirical research that the effectiveness of pastoral counseling as it currently exists among African-American parishioners could be greatly enhanced though insights and techniques currently used in the social sciences. Reverend Curry’s research interests at Vanderbilt University were a continuation of his research interests at Harvard University in which he argued the spirituality was a resource for the recovery of African American who were addicted to alcohol and other drugs. Dr. Curry’s research interests in the area of pastoral counseling are necessarily informed by his theoretical and practical experience in the area of counseling. As a doctoral student, Reverend Curry was a participant in Vanderbilt University’s Clinical Seminars at the Vine Street Pastoral Counseling Center and as an Intern for Center for Substance Abuse Prevention Project, sponsored by the Kelly Miller Smith Institute for Black Church Studies a Vanderbilt University. While completing his Masters’ Degree, Reverend Curry served the African-American community of Roxbury, MA as a Counselor and Case Manager at Dimock Community Health Center. Dr. Curry has taught courses titled the Sociology of Religion, the Psychology of Religion, the Philosophy of Religion and African-American Leadership. He has published the Forward in Now They Call Me Reverend by Sidney F. Bryant (2006), “The Essence of Holy Communion” in the Journal of Christian Education, (African Methodist Episcopal Church Sunday School Union, 2006) and “An Inquiry Concerning the Validity of the Religious Association Scale and the Validity of Self-Reports Among Substance Abusers” in The A.M.E. Church Review (September 2003). Reverend Curry presented a paper titled “Institutional Research and the Wider Community: The Importance of Collaborative Effort” at the Conference on Institutional Research in Historically Black Colleges and Universities hosted by Spelman College (2003). Dr. Curry also worked as a Consultant for the Reverend Dr. Daryl B. Ingram, General Officer and Director of the Department of Christian Education from the AMEC. His research interests in the area of higher education began as a Summer Research Fellow in Graduate School of Arts and Sciences, Columbia University in New York City (1989) and as an intern in the Alexander Crummell Humanities Seminars at Boston University (1991). Reverend Curry has received several academic honors and awards including Dissertation Fellow, Fund for Theological Education (2003), Vanderbilt University Graduate Fellow (1997-1999), Outstanding Young Americans (1998) and the Benjamin E. Mays Scholarship from the Fund for Theological Education (1994-1996) As a member of Omega Psi Phi Fraternity, Inc. and a Connecting Link, Reverend Curry is also active in a number of civic organizations. Reverend Curry is married to Mrs. Angela Curry, Esq. and they are the proud parents of three children, John, Nia and Samuel Curry.

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A New Kind of King: The Significance of Palm Sunday

There is no shortage of references to the term king in the Bible. There were prominent and influential kings such as Abimelech, king of Gerar, and Pharaoh, king of Egypt. There were also wise and benevolent rulers like King Solomon. 1 Kings 5:12–13 states, And the Lord gave Solomon wisdom as he promised him. There were even imprudent kings whose divine authority was contested by the people. In 1 Chronicles 10:13, we may read, So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not, and also for asking counsel of one that had a familiar spirit to inquire of it.

The primary role of the king was to serve the state as protector, warrior, and judge; therefore, it is not surprising that these characteristics of kingly leadership did not square with the common and contemporary understanding of Jesus as king. Nevertheless, when Jesus rode into the city of Jerusalem, in love and in thanksgiving, in praise and in adoration of Jesus, the people cut down branches of palm trees and laid them in the streets for the royal procession (John 12:13). As far as these people were concerned, a new kind of king had entered the city.

Theologically, Jesus was a new kind of king. He spent three long years teaching and preaching parables about the kingdom of heaven, and he told individuals what they must do to receive eternal life. Historically, Jesus was a new kind of king. The prophet Isaiah had predicted his coming years before he was born. Isaiah 9:6 states, And they shall call him Wonderful Counselor, Mighty God, Everlasting Father and the Prince of Peace. Relationally, Jesus was a new kind of king. He didn’t just mingle with the powerful and influential people of society. Instead, Jesus chose to spend his time with the neglected, marginalized, and alienated people of his day. Yes, in the company of prostitutes and drunkards and tax collectors and robbers, Jesus said, Whosoever shall lose their life for my sake shall find it. Jesus refused to ride on a horse of war; instead, he traded it in for a donkey of peace. He refused to allow spears to be by his side; instead, braches of palms trees welcomed the new king to his thrown. Yes, a new kind of king came to town. He was a king that inspired the lyrics to a famous spiritual: Ride on King Jesus, No man can hinder me. Ride on King Jesus, No man can hinder me. He is the King of Kings. He is the Lord of Lord, Ride on King Jesus, No man can hinder me. Amen.

A Response Fit for a King: Embracing Challenges with Grace

The writer of 1 Chronicles 16 tells us that Nathan was a prophet who enjoyed the privilege of speaking directly to King David. We may infer from the text that a sense of mutual respect existed among them. One day, Nathan received a vision from the Lord that could have had implications for his life or standing with the king. In short, Nathan told David that the king would not be permitted to build a house or temple for the Lord (1 Chron. 17:4). The responsibility of building the house would be given to David’s son Samuel. King David, who enjoyed a considerable amount of wealth, political power, respect among his enemies, and popularity among the people of Israel, could have responded to the prophet’s message in different ways. He could have killed the prophet, banished the prophet, disobeyed God and built the temple, alienated Samuel so that he would have been prevented from building the temple, and/or cursed God for not affording him the privilege of building the temple. Instead of embracing any of the aforementioned courses of action, David said, And now, O Lord, the word which You have spoken concerning Your servant and concerning his house, let it be established forever, and do as You have said. So let it be established, that Your name may be magnified forever, saying, ‘The Lord of hosts, the God of Israel, is Israel’s God’ (1 Chron. 17:23–24). David’s response to an omnipotent (all-powerful), omniscient (all-knowing), and omnipresent (everywhere) God was graceful, affirming, and befitting of a king. It is no wonder that the lineage of Jesus, which is detailed in verses 1–17 in the first chapter of Matthew, lists David as a distant relative of Jesus.

Many of us are like King David (people report to us), or we are like the prophet Nathan (we report to those in authority). People like Nathan, who have respect, if not admiration, for those in authority, do not like to be the bearers of bad news. Also, in general, people in authority do not like to receive it. If we are in positions of power, our response to challenging circumstance (bad news) should resemble that of King David. David truly loved and trusted God and embraced God’s plan for his life and his son’s life. He thanked God for both the message and the messenger and worked diligently to fulfill his role in God’s plan.

As we encounter and address challenging circumstance like David and Nathan, let us do so with a spirit of dignity, grace, and professionalism that reflects a Christian love ethic. David, a man after God’s own heart (Acts 13:22), gives us a true model of leadership to live by.

A Spiritual Makeover from the Potter Hands: Renewal through Repentance

I enjoy watching television with my daughter. Like many young people of our day, she is attracted to and fascinated by the arts. From time to time, we watch educational programs; however, most of our television time is spent watching entertainment programs. These programs primarily concern people who are talented in the areas of singing, acting, dancing, or modeling. Throughout the course of an entire season, these shows often discuss and demonstrate the complete artistic transformation of the person. For example, the producers show the competitors before they received advice from a professional dancer or singing lessons from a popular or professional singer, and toward the end of the program, the producers show how these aspiring professionals were transformed by the assistance that they received from various leaders in the entertainment industry. All of these artists, dancers, and models were energized by and thankful for the artistic makeover that they received. In fact, their chances of leading happy, productive, and successful lives, in both professional and personal circles, were greatly enhanced because of the invaluable advice that they received from various professionals.

It is good to know that our God is also in the business of providing makeovers. In Jeremiah 18:1–10, the prophet tells the story of how the spiritual lives of the people of Israel would be reshaped and remolded if only they placed them within the Potter’s hands. God told Jeremiah, O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel (Jer. 18:6).

The substance, or clay of our lives, is ever before us. We are indeed talented, ambitious, insightful, and creative. The question that confronted the people of Israel is still a question that confronts us today: will we allow the Potter to provide us with a divine makeover, or will we remain talented, ambitious, and creative but self-serving lumps of clay? Jeremiah’s message was ultimately a call to repentance. When we confess our sins, ask the Lord for forgiveness and intend to lead new lives by following the example of Jesus Christ; we stand ready and poised for a spiritual makeover that only God can give. The world often provides us with a physical makeover, but it cannot compare to the life-giving and life-changing spiritual renewal that comes only from the Potter’s hand. Indeed, our prayer for this spiritual makeover is eloquently captured by the words of Adelaide A. Pollard: Have Thine own way Lord, have Thine own way. Thou art the Potter, I am the clay. Mold me and me after Thy will. While I am waiting, yielded and still. Amen.

Advent: A Time of New Beginnings

A couple of years ago, I encountered a student on campus who used to attend the chapel on a weekly basis. He had not been attending the weekly worship services for a while, and I asked him if things were going well in his life. In so many words, the student said, Thank you for asking, Dean. Actually, I’ve been having a really tough time lately. When I get my life together, I will gladly come back to the chapel. I said to him, I completely understand. We all have very serious challenges in our personal and professional lives. However, I would like to say that success and worshiping God go hand in hand. Please don’t wait to get your life together to come back to chapel. Chapel will actually help you to get your life together. We would really like to see you back in the fellowship once again. The student was in chapel service the following Sunday.

Advent is a time of new beginnings for every follower of Jesus Christ. It is a time within the Christian or liturgical calendar in which we begin to spiritually prepare ourselves to recognize and celebrate the birth of our Lord and Savior on Christmas Day. The word Advent is a derivative of a Latin word that means coming or arrival. It is a time when Christians throughout the entire world spend four Sundays recognizing the initial arrival of Christ two thousand years ago and anticipating the second arrival of our Lord and Savior.

As followers of Jesus Christ, we should always be anticipating the miraculous power and abiding presence of Almighty God in our lives. There are no situations or problems or events or people or circumstances that are beyond the unmistakable influence of the omnipotent God that we serve. God’s unique and unmistakable presence throughout the lives of Christians in the New Testament has brought hope (the feeding of five thousand—Matt. 14:13–21), healing (the pool of Bethesda—John 5:1–18), forgiveness (Rise and walk, your sins have been forgiven—Luke 5:23), restoration (Peter’s faith was restored—Matt. 14:22–26), confirmation (God said, This is my son in whom I am well pleased—Matt. 3:17), faith (to overcome temptation—Matt. 4:1–11), and power (to cast out demons—Matt. 8:28–34). Throughout the season of Advent, we recognize that God’s presence in our lives will also bring out a new beginning, for Nicodemus asked Jesus, What must I do to be born again (John 3:3–4).

As we prepare to recognize the new beginning that God made in history with the birth of Jesus, let us anticipate the new beginning that God will make in our lives. Amen.

And on the Seventh Day, God Rested: The Importance of Getting Rest

The New Year has begun. Yearly goals have been established, New Year’s resolutions have been made, and people are off to an enthusiastic and energetic start to make this year a little better than the last. For many of us, optimism is still in the air, and we can’t wait to indulge in a feverish pace to become more productive in our professional, personal, and spiritual lives. As we look forward to the new year, it behooves us to consider the advice of many of the experts and professionals around us: we are in a race for success, but our race is not a sprint; therefore, we must pace ourselves throughout the year and find the time to rest so that we may recover, heal, and optimize our productivity in the weeks and months to come. The idea and reality that Americans don’t get enough rest was explicated stated by the Center for Disease Control and Prevention in 2010. A study from this respected agency found that more than a quarter of adults were getting six hours or less of sleep a night, which is considered unhealthy (Huffington Post, Healthy Living, March 18, 2010). Yes, we need time to rest.

Paul reminds us that our bodies are the temple of the Holy Spirit (1 Cor. 6:19). We have a biblical mandate and a divine responsibility to take care of ourselves. Recently, I was reminded of the significance of Paul’s statement through a passage of scripture that was written by Moses in the book of Genesis. After God created the light and darkness (first day), the firmament dividing the waters (second day), the grass, the herbs, and the fruit tree (third day), the stars (fourth day), the land and sea animals (fifth day), and human beings (sixth day), the Bible says that God rested. And on the seventh day God ended his work which he had made, and he rested on the seventh day from all his work which he had made (Gen. 2:2). If God, who created the heavens and the earth (Gen. 1:1), found the need to rest, surely God’s creation (you and I) must also find the time to rest from the hectic, intense, and unrelenting pace that the new year is sure to bring. Finding the time to rest should not be limited to sleeping. Finding time to rest may involve unplugging from social media (Facebook and Twitter), disengaging from routine conversations, and finding the time to pray to and commune with God in solace and quietude. As we begin the new year, let us embrace the need and find the time to rest so that we can complete the work that God has asked us to do.

Asking the Lord to Order Our Steps: The Importance of Choosing the Right Theological Virtue

I remember providing pastoral care and counseling to a couple several years ago. The couple contacted me to discuss a problem that the two of them were experiencing in their married life that concerned the issue of money. The husband was responsible for managing the couple’s finances, and, unfortunately, he failed to construct a budget that included their retirement and savings. When his wife determined that they did not have any money in savings or for their retirement, she was furious and requested pastoral counseling. During the counseling sessions, the husband stated on several occasions that he had apologized for his financial mistake. He also stated that his wife of ten years had difficulty forgiving him. As a Christian, she understood the importance and necessity of forgiveness; however, she insisted that he should continue to tell the truth regarding his inability to manage their finances effectively. She also informed me that the Lord had instructed her to forgive; however, she was preoccupied with getting her husband to tell the truth about his management skills. The couple managed to stay married, and he admitted that he faced some challenges with regard to managing money. However, the three of us determined that her willingness to embrace the theological virtue or value of truth instead of listening to the Lord and embracing the theological virtue or value of forgiveness continued to hinder their marriage. In short, God loves and embraces the truth. Ephesians 6 says that we should wear the belt of truth about our waist, and Jesus said, I am the Way, the Truth and the Life, but the marriage continued to suffer because she was convicted by the Holy Spirit that she should have pursued forgiveness and love instead of the truth.

Jesus embodies and articulates many theological virtues or godly values in the New Testament. For example, Jesus says that we should love, forgive, demonstrate compassion, and have mercy. When we are working with people who do not think highly of us, God may be telling us to demonstrate love toward them, but we may rely on faith and find a job away from them. God, through the Holy Spirit, sometimes says that we should seek the theological virtue of peace; we, instead, choose the virtue of justice. My point is that our blessings are often found in our willingness to embrace the theological value that God has placed upon our heart. If God tells us to have faith in God, then we should have faith and not attempt to pursue peace or justice because it is easier or convenient for us to do so. In short, we must embrace a line in the great church hymn: Order my steps in your way Dear Lord.

Authentic Repentance: Achieving Restoration and Reconciliation by Saying I’m Sorry

As a teenager, I distinctly remember two sets of rules as they concerned the words I’m sorry. My relatives told me that if I offended someone, I was expected to say I’m sorry. I am grateful that my experiences in the church helped to reinforce these rules. Since I was an only child raised in the inner city, my friends, who cared about my overall well-being, emphasized a different set of rules. Essentially, my friends told me to say I’m sorry if I happened to offend a young lady; however, I was neither expected nor encouraged to say I’m sorry when dealing with boys my age. They told me that saying I’m sorry meant that I was weak and unable to defend myself and those around me. At the time, I thought that refusing to say the words I’m sorry was an act or ritual primarily perpetuated by young adults. However, as an adult, I can think of a number of people who seem to be vehemently opposed to saying the words I’m sorry to others, to themselves (i.e., the process of forgiving themselves), and to God through the act of repentance. As a university chaplain, former pastor and current pastoral counselor, I can think of a few marriages and relationships that could have been saved if just one of the two people in the relationship said the words I’m sorry.

Jesus Christ was the only person who did not sin (see 1 Pet. 2:22; 2 Cor. 5:21; 1 John 3:5). Everyone else has sinned or transgressed against God’s commandments in the Old Testament or the New Testament by thought, word, or deed. Repentance is the process by which we identify our sins, confess our sins to God, and believe that we are forgiven by God because (1) our confession was sincere and (2) God loves us. In other words, we are able to receive divine restoration through our repentance. Since we offend God through sin, it is reasonable to assume that we offend others. Through the process of saying I’m sorry, we also have the wonderful opportunity to be reconciled with our bothers, our sisters, those we love, and those we may meet again in the future. It may be easier to offend than it is to apologize; however, through our apology, we reflect the love ethic of the Christian message, and God is sure to see and bless a life that is in accordance with God’s holy will.

The Bible reminds us that we should strive for reconciliation with those that we may have offended (see Matt. 5:24). Saying I’m sorry to them and God, when necessary, is one of the best ways to achieve both reconciliation and restoration.

Avoiding the Blame Game: Finding the Intersection of Faith and Forgiveness

It is an understatement to say that Job suffered. In the first chapter of this great book of the Old Testament, we learn that Job’s servants, family, and animals were killed. Job was an upright person who loved God (Job 1:1); however, God allowed those things to be taken away from him. Even though chapters 1 and 2 inform us that Job’s loss was not a result of a sin that he committed, one of his friends named Eliphaz suggested that Job’s suffering was a direct result of sin. Eliphaz said, Is not thy wickedness great? And thine iniquities infinite? (Job 22:5). As we read Job, we learn that Eliphaz’s assessment of Job’s life was completely wrong.

Job could have blamed the people around him (like Eliphaz) for causing or enhancing his suffering. For example, he could have blamed his wife for enhancing his suffering because she said, Curse God, and die (Job 2:9). He could have blamed himself for his suffering even though he knew that he had not committed a sin that resulted in such misfortune. Job could have even blamed God for his misfortune. Instead, Job chose not play the blame game. He continued to have faith in God and worship God (1:20). Job said, The Lord gave, and the Lord hath taken away; blessed be the name of the Lord (1:21).

There have been times in my life when I have played the blame game. I believed that others were the cause of my misfortune even if I could not prove it. I blamed myself for my misfortune as if I could go about life without ever making a mistake. At times, I’ve even blamed God for my predicament. Somehow, I forgot David’s testimony: The Lord is my light and my salvation; Whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid (Ps. 27:1). Over the years, I found it helpful to avoid playing the blame game. I’ve found that blaming myself, God, or others for my predicament distracts me from an important goal: discerning my purpose for the present moment and finding a way to ensure that God is glorified and humanity is edified. I’ve learned to have the faith to believe the words of James Cleveland’s song: I don’t believe He brought me this far to leave me.

For those who may be enduring challenging times, I encourage you to avoid the blame game. Even if others have contributed to your dilemma, Jesus reminds us that forgiveness is always a real option (Matt. 18:21–22). Indeed, our blessings are often found at the intersection where faith (in God) and forgiveness (of ourselves and others) meet.

Avoiding the Quick Fix: Christ as Solution to Long-Term Problems

I’m glad that we serve a God who responds to crises. Oftentimes we find ourselves in need of prayer so that we may solicit God for guidance or resources to address temporary problems like getting to work on time, paying an unexpected bill, getting along with a coworker, finding a parking space, or perhaps finding a temporary job until a permanent job can be found. In fact, it is the providential or providing nature of God that serves as the basis to the refrain to a popular church song, He’s an on-time God, yes, He is. The Bible informs us that Jesus, divinity wrapped in humanity, responded to crises as well (e.g., the disciples in a storm by the sea—Matt. 8:23–27; a woman who going to be stoned—John 8:1–11; and a guard who had his ear restored by Jesus—Luke 22:49–51). People have become Christians for thousands of years because God helped them to solve or resolve a temporary crisis.

There are some societal problems, however, which are commonly referred to as the isms (e.g., racism, classism, and sexism) that present both long-term and immediate crises. For example, we can point to several monumental achievements in our efforts to address these isms (e.g., the Voting Right Act of 1965, the Violence against Women Act of 1964, and the Supplemental Nutrition Assistance Program for impoverished people); however, additional work needs to be done to address these long-standing isms. The record of salvation history, from Genesis to Revelation, indicates that God is a sustainer of generations, not just a responder to temporary crisis. Indeed, too many people leave the church because God didn’t respond to a crisis in the matter in which they wanted God to respond. It is important to remember that God always has a long-term divine destiny in mind for us (Isa. 30:41).

Using God as a quick fix in a time of crisis often robs us of the richness or fullness associated with a long-term relationship with him. It reduces the Creator of the universe and the Sustainer of life to a divine jack-in-the-box who is only needed in time of crisis. Daily growth with God can be achieved through the nourishment of our daily bread (Matt. 6:11) and through the dirking of the Living Waters (John 7:37; John 4:14). Some long-term problems can only be addressed through a long-term, healthy, and growth-oriented relationship with God.

When a wound is severe, it often takes a long time to heal. If the healing process is rushed, the wound will reopen. Even though God is an ever-present help, let us continue to eat of the daily bread, which can satisfy us forevermore (John 6:35).

Avoiding the Sin of Omission: Doing What Is Right

Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way.

—2 Samuel 12:23

There seems to an explosion of the number of ways to convey Christianity; however, there is only one way to be forgiven of our sins: repent and ask God for forgiveness (see Luke 24:47). Indeed, the means by which the Christian message confronts us (e.g., Periscope, Twitter, Facebook, Instagram, Snapchat, etc.) is aggressive, widespread, multifaceted, and even user-friendly. However, if these media do not encourage us to strengthen our relationship with God through the acknowledgment and confession of sins by thought (what we think), word (what we say), and deed (what we do), then these media