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The Birth and Growth of Four Jamaican Protestant Churches

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The Birth and Growth of Four Jamaican Protestant Churches CHAPTER THREE THE BIRTH AND GROWTH OF FOUR JAMAICAN PROTESTANT CHURCHES 3.1 INTRODUCTION This chapter focuses on the birth and growth of the four Protestant churches that participated in the development of theological education in Jamaica. These are the Church of England (1655-1966); the Baptists (1783-1966); the Methodists (1789-1966); and the Presbyterians (1823-1966). The history of these four churches is similar to the development of colonialism in Jamaica. For instance, in contrast to the missiological, theological and educational model of the church as the prime agent of social transformation, individual freedom and global reconciliation, the Church of England (Anglican) started as a kind of chaplaincy to the plantocracy, and became, before its disestablishment, inextricably connected to the State; while the Baptists, the Methodists and the Presbyterians that were regarded as allies of convenience of the enslaved community, were engaged in a functionally strategic tactic of neutrality.1 Consequently, the mission of the Church as an intermediary between the enslaved population and the plantocracy vacillated between addressing the oppression and suffering of the Afro-Jamaicans, and redressing the ethnocentric and materialistic policies and practices of the Euro-Jamaicans. The European-led churches reflected a position of ambiguity and compromise with the actual trinity of slavery, plantation and colonialism. By the third decade of the nineteenth century, some missionaries became uncomfortable with their theologically conservative orthodoxy, their stereotyped cultural bias, and their socio-politically conformist stance. Consequently, they embraced the risks and vulnerability, which were essential elements of the relevant and authentic mission of the Church within the Jamaican context. They were influenced by the missionary societies in Britain, by the humanitarian campaigns for amelioration, and by the intolerance of the imperial government towards slavery. As a result, they gradually extricated themselves from the stranglehold of the plantocracy and eventually identified with the humanitarian movements in Britain, and the relentless struggles of the slaves in Jamaica for their freedom. The Baptist Magazine echoed the sentiments of the other churches when it stated categorically: It is high time for the British nation to awaken from its slumber The abolition of slavery is not only to be devoutly wished by the friends of humanity, but it is the imperious duty of all persons who have the least claim to benevolence to use every 1. Robert Stewart, Religion and Society in Jamaica (1985) 78; Alfred Caldecott, The Church in the West Indies (1898) 53; J. D. Anderson, The History of the Church of England in the Colonies and Dependencies of the British Empire (1856) 160; Jamaica Journal and Kingston Chronicle (1824) 475. 38 THEOLOGICAL EDUCATION IN JAMAICA effort to accomplish it.2 Before the abolition of slavery in 1838, Jamaica had become the plantocratic society par excellence. The oligarchy who ruled the country and made the laws were themselves the plantocracy who held in subjugation the Afro-Jamaican community. Orlando Patterson puts it aptly when he wrote: Jamaica is best seen as a collection of autonomous plantati- ons.3 However, the Afro-creole cultural and religious modes of expression, feeling and relating, with its distinct cosmology, theology and liturgy, dictated a creative and consistent set of initiatives and responses to their context and their experience of enslavement. In contrast, the missionaries found it difficult to be consistent. They were more concerned with maintaining their mandated orthodoxies and with preserving the purity of the true religion. Encumbered with the conflicting demands and the vested interests of the plantocracy and the assertive, but repressive, claims of the peasantry the missionaries were trapped in an interplay of initiatives, demands and expectations with significant consequences for the history of mission and the development of theological education in Jamaica. 3.2 THE CHURCH OF ENGLAND IN JAMAICA (1655-1966) In this chapter the four above-mentioned churches are dealt with one by one. Each gets its own section. The survey starts with the Church of England which was the first Protestant denomination to begin missionary work in Jamaica. 3.2.1 The Arrival of the first English Chaplains (1655) The English conquest of Jamaica in 1655 led to the introduction of the Church of England in the country. The transition from the Roman Catholic faith to that of the Anglo-catholic was to have profound and lasting consequences for the history of mission in the island. The seven chaplains who accompanied the British expedition led by Admiral William Penn and General Robert Venables, which captured Jamaica, fell speedy victims to tropical fever. The Church of England expeditiously provided new chaplains for the English settlers in the colony, although it was generally lacking in missionary zeal. The people who brought Christianity to Jamaica were not, in the strict sense, missionaries. They were lay Christians who brought their religion, but also their culture, their colonizing zeal, and their hunger for wealth and the expansion of the British empire. Both Oliver Cromwell and John Milton stressed the importance of establishing and developing an orthodox ministry and mission in the British West Indies. John Fortescue who had succeeded Venables as General of the Army in 1656 requested of 2. Essay on Slavery, In: The Baptist Magazine, (1823) 27; Wesley Methodist Magazine (1823) 464; Scottish Missionary Society correspondence with George Blyth (1824) 2; Synod Journal, Diocese of Jamaica (1826) 9. 3. Orlando Patterson, The Sociology of Slavery (1967) 70; Barry Higman, Slave Population and Economy in Jamaica (1976) 1-2; George Bridges, A Voice from Jamaica (1823) 12-20. THE BIRTH AND GROWTH OF FOUR JAMAICAN PROTESTANT CHURCHES 39 Cromwell that some godly, sober and learned ministers be sent to the island.4 Some historians and missiologists maintain that the real history of the mission of the Church of England in Jamaica should be traced to the restoration of Charles II in 1660. General Edmund DOyley was appointed the Governor of Jamaica in 1661, and was instructed to advise the ministers that Christianity and the Protestant religion, according to the Church of England, ought to have reverence and exercise.5 Lord Thomas Windsor, who was the second Governor of Jamaica (1662), was also instructed to encourage an orthodox ministry. The policy of Charles II in Jamaica during the seven- teenth century was characterised by tolerance and liberalism which was in contrast to his policy of religious intolerance in England and Scotland. Penal laws for ecclesiastical delinquencies were barred in Jamaica from 1681. Persons with different judgements and unacceptable opinions in matters of religion were encouraged to go, or were transported to Jamaica. During the seventeenth century, the Church in England was a state church with the King as supreme head of the state and the church. The nature and form of the Church of England, to a great extent, affected the mission of the church in Jamaica. The Church was united globally and contextually: by its uniformity of worship and by its conformity to the Book of Common Prayer. The fact that the church in Jamaica developed as an extension of the Church of England influenced its relationship with the State and resulted in its compromising attitude which adversely affected its mission in Jamaica. The Church of England in Jamaica developed in the seventeenth century as an episcopal church without a bishop and as a professedly diocesan system without a diocese. It was obvious that from a distance of 4,000 miles no effective episcopal authority could be exercised, so the Elizabethan vestry system was the method of local government as well as the ecclesiastical establishment. The vestries fixed the stipends and terms of service of the clergy; the Bishop of London, Henry Compton, ordained and licensed them; and the Governor of Jamaica appointed them to their cures.6 The Anglican historian Alfred Caldecott is critical of the role of some Anglican clergy in perpetuating an oppressive social system. In a theological critique he commented: Surely, never did the Church of Christ suffer more seriously from the heresy of identifying it with the clergy then in the West Indies. Never did the laity more comple- tely shift the burden of their Christian duty upon their pastors; and never were the pastors less able to bear it.7 4. Edward Evans, A History of the Diocese of Jamaica (1975) 2; Edmund Davis, Roots and Blossoms (1977) 5. 5. John Ellis, The Diocese of Jamaica (1913) 30; Edward Long, History of Jamaica (1774) 28; Evans (1975) 4; Francis Osbourne and Jeffrey Johnson, Coastlands and Islands (1976) 9; Caldecott (1898) 53. 6. According to Thomas Modyford, Governor of Jamaica, between 1664 and 1672, the King of England had paid the stipend of the clergy at 100.00 a year until 1671. Between 1671 and 1784 they had been paid by the Vestry and between 1784 and 1870 they had been paid by the Government of Jamaica. 7. Caldecott (1898) 93; Long (1774) 42; Eric Williams, Capitalism and Slavery (1944)135. 40 THEOLOGICAL EDUCATION IN JAMAICA The nexus between faith and practice had been missing, and many missionaries collaborated with the plantocracy who had exploited the natural and human resources of the country. Phillip Curtin argues that perhaps the most valuable ally of the planters was the clergy
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