Mission Summit 2013 Program Book
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George Liele :Negro Slavery's Prophet of Deliverance
George Liele :Negro Slavery's Prophet of Deliverance EORGE LIELE (Lisle, Sharpe) is o:p.e of the unsung heroes of Greligious history, whose exploits and attainments have gone vir tually unnoticed except in a few little-known books and journals of Negro history. Liele's spectacular but steady devotion to the cause of his Master began with his conversion in 1773 and subsequent exercise of his ·cc call" in his own and nearby churches; it ended with mUltiple thousands of simple black folk raisec;I from the callous indignity of human bondage to freedom and a glorious citizenship in the king dom of God, largely as a consequence of this man's Christian witness in life and word. George was born a slave to slave parents, Liele and Nancy, in servitude to the family of Henry Sharpe in Virginia. From his birth, about 1750, to his eventual freedom in 1773, Liele belonged to the Sharpe family, with whom' he was removed to Burke County, Georgia, prior to 1770. Henry Sharpe, his master, was a Loyalist supporter and a deacon in the Buckhead Creek Baptist Church pastored by the Rev. Matthew Moore. Of his own parents and early years Liele reported in a letter of 1791 written from. Kingston, Jamaica: ~'I was born in Virginia, my father's name was Liele, and my mother's name Nancy; I cannot ascertain much of them, as I went to several parts of America when young, and at length resided in New Georgia; but was informed both by white and black people, that my father was the only black person who knew the Lord in a spiritual way in that country. -
Roots and Routes
1 ROOTS AND ROUTES The journey embarked upon by Black Loyalists destined for the Baha- mas was not marked by a rupture from their past experiences in colonial America, but rather reflected a continuity shaped by conditions of en- slavement and their entry into a British colony as persons of color. Like West African victims of the transatlantic slave trade, Black Loyalists arriv- ing in the Bahamas did not come as a tabula rasa, but rather brought with them various ideas aboutproof religion, land, politics, and even freedom. Thus, upon arrival in the Bahamas the lessons of the Revolutionary War were appropriated and reinterpreted by Black Loyalist men and women in a va- riety of ways, often with varying consequences. Such complex transmuta- tions within the Bahamas invite an analytical approach that examines the roots of such thought as it emerged out of the social and political world of colonial British North America. A brief examination of leading Black Loyalists in the Bahamas demon- strates that the world they lived in was indelibly shaped by the world they left behind. Prince Williams’ remarkable story began in colonial Georgia where he was born free, but was later “cheated out of his freedom and sold to an American.”1 Although his slave owner is never mentioned by name, Williams’ account reveals that he was forced to serve “this man” when “the British troops came to Georgia.” Taking advantage of the chaos of the American Revolution, Williams, in an act of self-assertion, escaped to the British side in order to claim freedom as a Black Loyalist. -
The Development of Baptist Thought in the Jamaican Context
THE DEVELOPMENT OF BAPTIST THOUGHT IN THE JAMAICAN CONTEXT A Case Study by MICHAEL OLIVER FISHER Thesis submitted in partial fulfillment of the requirements for the Degree of Master of Arts (Theology) Acadia University Spring Convocation 2010 © by MICHAEL OLIVER FISHER, 2010. CONTENTS ACKNOWLEDGMENTS………………………………………………...................................…………… vi LIST OF ABBREVIATIONS…………………………………………………………….………………..…. vii ABSTRACT……………………………………………………………………………………………….…...… viii INTRODUCTION……………………………………………………………………………....……………..... 1 CHAPTERS: 1. BAPTIST LIFE AND THOUGHT AS CONTEXT…………………………………………... 5 1.1 The Polygenetic Nature of Baptist Origins……………….…………… 7 1.2 A Genetic History of Baptist Thought…………………………………… 13 1.3 General Patterns in Baptist Thought…………………………….…….... 25 1.4 Relevant Themes in Baptist Life and Thought……......………...…... 34 2. THE HISTORY OF BAPTISTS IN JAMAICA………………….…………………………....... 41 2.1 A Chronological History of Jamaica………………..…………..………… 42 2.2 An Introduction to the Baptist Mission……....……………….………… 51 2.2.1 American Influences…………………..…………………………….. 53 2.2.2 British Influences……………………...……………………………… 59 2.3 The Development of the Baptist Mission in Jamaica...………….…. 72 3. FOUNDATIONS OF AFRO‐CHRISTIAN THOUGHT IN JAMAICA……………….… 91 3.1 Bases of Jamaican Religious Thought………………………...………..... 93 3.1.1 African Religious Traditions……………………………...….…… 94 3.1.2 Missiological Religious Thought…………………………….…... 101 3.2 The Great Revival and the Rise of Afro‐Christian Theology......... 118 3.3 Features of Jamaica Religious -
Baptists in America LIVE Streaming Many Baptists Have Preferred to Be Baptized in “Living Waters” Flowing in a River Or Stream On/ El S
CHRISTIAN HISTORY Issue 126 Baptists in America Did you know? you Did AND CLI FOUNDING SCHOOLS,JOININGTHEAR Baptists “churchingthe MB “se-Baptist” (self-Baptist). “There is good warrant for (self-Baptist). “se-Baptist” manyfession Their shortened but of that Faith,” to described his group as “Christians Baptized on Pro so baptized he himself Smyth and his in followers 1609. dam convinced him baptism, the of need believer’s for established Anglican Mennonites Church). in Amster wanted(“Separatists” be to independent England’s of can became priest, aSeparatist in pastor Holland BaptistEarly founder John Smyth, originally an Angli SELF-SERVE BAPTISM ING TREES M selves,” M Y, - - - followers eventuallyfollowers did join the Mennonite Church. him as aMennonite. They refused, though his some of issue and asked the local Mennonite church baptize to rethought later He baptism the themselves.” put upon two men singly“For are church; no two so may men a manchurching himself,” Smyth wrote his about act. would later later would cated because his of Baptist beliefs. Ironically Brown Dunster had been fired and in his 1654 house confis In fact HarvardLeague Henry president College today. nial schools,which mostof are members the of Ivy Baptists often were barred from attending other colo Baptist oldest college1764—the in the United States. helped graduates found to Its Brown University in still it exists Bristol, England,founded at in today. 1679; The first Baptist college, Bristol Baptist was College, IVY-COVERED WALLSOFSEPARATION LIVE “E discharged -
George Liele Bib
Bibliography Related to George Liele Liele, George. “An Account of Several Baptist Churches, Consisting Chiefly of Negro Slaves: Particularly of One at Kingston, in Jamaica; and Another at Savannah in Georgia (1793).” In Unchained Voices: An Anthology of Black Authors in the English-speaking World of the Eighteenth Century. Edited by Vincent Carretta. Lexington: University Press of Kentucky, 2004. _____. “The Covenant of the Anabaptist Church: Began in America 1777, in Jamaica, Dec. 1783.” 1796. British Baptist material, Angus Library of Regents Park College, Oxford, England, reel 1, no. 14.; Publication (Historical Commission, Southern Baptist Convention), MF # 4265. Liele, George and Andrew Bryan. “Letters from Pioneer Black Baptists.” In Afro-American Religious History: A Documentary Witness. Edited by Milton C. Sernett. Durham, NC: Duke University Press, 1985. “Letters Showing the Rise and Progress of the Early Negro Churches of Georgia and the West Indies.” Comprised of “An Account of Several Baptist Churches, Consisting Chiefly of Negro Slaves: Particularly of One at Kingston, in Jamaica; and Another at Savannah in Georgia,” and “Sketches of the Black Baptist Church at Savannah, in Georgia: And of Their Minister Andrew Bryan, Extracted from Several Letters.” Journal of Negro History 1 no. 1 (Jan. 1916): 69-92. Ballew, Christopher Brent and Moses Baker. The Impact of African-American Antecedents on the Baptist Foreign Missionary Movement, 1782-1825. Lewiston, NY: Edwin Mellen Press, 2004. Brooks, Walter H. A History of Negro Baptist Churches in America. Washington, D.C.: Press of R.L. Pendelton, 1910. Copyright, University Library of the University of North Carolina at Chapel Hill, 2004. -
A Comparison of American Baptist and Southern Baptist Attitudes, Actions and Approaches Toward Environmental Issues
ABSTRACT Baptist Environmentalisms: A Comparison of American Baptist and Southern Baptist Attitudes, Actions and Approaches Toward Environmental Issues Aaron Douglas Weaver, Ph.D. Mentor: Charles A. McDaniel, Ph.D. This dissertation articulates how and why Southern Baptists and American Baptists have addressed environmental issues during the critical second and third waves of environmental history. With the birth of the modern environmental movement as a logical starting point, Southern Baptist and American Baptist attitudes and actions concerning key environmental questions in American political and environmental history are examined. These include: population explosion (1960s), energy crises (1970s), environmental backlash (1980s) and international ecological concerns (1990s to present). This dissertation argues that Southern Baptists and American Baptists, while enjoying some similarities along the way and despite their shared Baptist heritage, have adopted and promoted very different environmentalisms. The findings from this comparative study reveal that these dissimilar environmentalisms are due to four factors relating to ethics, political engagement approaches, the regulatory role of government and attitudes toward advancements in science and technology. First, Southern Baptists and American Baptists have embraced disparate environmental ethics. Second, Southern Baptists and American Baptists have taken distinct political engagement approaches due to differing theological commitments. Third, Southern Baptists and American Baptists have adopted different attitudes about the appropriate regulatory role of government regarding environmental issues. Fourth and finally, Southern Baptists and American Baptists have held contrasting perspectives on prevailing scientific viewpoints and advancements in technology. These four factors offer answers to how and why these two related historic Protestant denominations have taken such divergent paths with regard to care of the environment or God’s creation. -
Dorrien-Vitae
! Gary Dorrien Reinhold Niebuhr Professor of Social Ethics, Union Theological Seminary Professor of Religion, Columbia University Birthdate: March 21, 1952 Marital: Widower (Married to Brenda L. Biggs from 1979 to 2000) Children: Sara Biggs Dorrien, born January 2, 1986 Ordination: Ordained to Episcopal priesthood, December 18, 1982 Previous Position: Parfet Distinguished Professor, Kalamazoo College EDUCATION B.A., Summa Cum Laude, Alma College 1974; M.Div., Union Theological Seminary 1978; M.A., Princeton Theological Seminary 1979; Th.M., Princeton Theological Seminary 1979; Ph.D., Union Graduate School 1989, D.Litt., MacMurray College, 2005; D.D., Trinity College 2010. BOOKS Logic and Consciousness: The Dialectics of Mind, Hastings Press, 1985. The Democratic Socialist Vision, Rowman & Littlefield, 1986. Reconstructing the Common Good: Theology and the Social Order, Orbis Books, 1990, 1992; Wipf and Stock, 2008. The Neoconservative Mind: Politics, Culture, and the War of Ideology, Temple University Press, 1993, 1994. Page 2! - Vita of Gary Dorrien Soul in Society: The Making and Renewal of Social Christianity, Fortress Press, 1995. The Word as True Myth: Interpreting Modern Theology, Westminster John Knox Press, 1997. The Remaking of Evangelical Theology, Westminster John Knox Press, 1998. The Barthian Revolt in Modern Theology: Theology Without Weapons, Westminster John Knox Press, 2000. The Making of American Liberal Theology: Imagining Progressive Religion, 1805-1900, Westminster John Knox Press, 2001. The Making of American Liberal Theology: Idealism, Realism and Modernity, 1900-1950, Westminster John Knox Press, 2003. Imperial Designs: Neoconservatism and the New Pax Americana, Routledge, 2004. The Making of American Liberal Theology: Crisis, Irony and Postmodernity, 1950-2005, Westminster John Knox Press, 2006. -
Baptist Identity and the Ministry of Incarnation a Perspective from Luke Shaw, Past President of the Jamaica Baptist Union
Baptist Identity and the Ministry of Incarnation A perspective from Luke Shaw, past president of the Jamaica Baptist Union “It is not easy to identify the marks of a Baptist community. Whereas certain Christian traditions gain coherence from a shared pattern of worship, or a clear ecclesial structure, or lengthy creedal statements, it is difficult to recognise any such unifying factor for Baptists.”1 An important distinctive of Baptists universally is that we While some basic beliefs and principles which shape are united in Christ worldwide despite our diversity and our identity are articulated on the JBU website2, we join autonomy. Baptists in sharing two basic things with peoples of the world: The Jamaica Baptist Union (JBU), comprised of 338 » Common humanity churches and near 40,000 members, traces its beginning » Shared environment to George Liele, a ‘free black slave’ from Atlanta, Georgia who came to Jamaica in 1783. Beginning in We believe that while being different with different Kingston, his work spread across the island. The Baptist roles, human beings are equally created to lovingly Missionary Society (UK) was invited to support the and responsibly serve each other and our shared work, and in 1814 George Rowe came. The expansion environment. The biblical basis for such belief facilitates of Baptist witness saw both local and British Baptists and defines Baptist distinctives, and enables our fighting towards the emancipation of slaves. Such affirmation of common truths with others. Historically, witness continued in the post-emancipation era, as Baptists have sought to be faithful to the truth of Baptists helped to establish ‘Free Villages’ for the newly the Gospel while patterning early Church principles emancipated, buying large parcels of lands, of which articulated in the New Testament. -
Holy Mount Carmel Missionary Baptist Church Historic Designation Study Report March 2013
HOLY MOUNT CARMEL MISSIONARY BAPTIST CHURCH HISTORIC DESIGNATION STUDY REPORT MARCH 2013 1 HISTORIC DESIGNATION STUDY REPORT March 2013 I. NAME Historic: Holy Mount Carmel Missionary Baptist Church Common Name: Same as above II. LOCATION 2127 West Garfield Avenue Legal Description - Tax Key No. 3500854110 CONTINUATION OF BROWN’S ADD’N IN NW ¼ SEC 19-7-22 BLOCK 230 LOTS 1 THRU 16 & LOTS 25 THRU 30 & PART LOTS 17 THRU 19 COM NE COR LOT 17-TH S 52’-TH NWLY TO PT ON N LILOT19 & 18’ W OF NE COR SD LOT 19-TH E 78’ TO COM & ALL VAC NLY E-W ALLEY & ALL VAC N-S ALLEY LYING N OF LI 5’ N OF S LI LOTS 15 & 25 TID #65 III. CLASSIFICATION Site IV. OWNER Holy Mt Carmel Missionary Baptist Church Inc. C/O Rev Betty S. Hayes 4519A North 37th Street Milwaukee, WI 53209 ALDERMAN Ald. Willie L. Hines, Jr. 15th Aldermanic District NOMINATOR Minister Willie B. Doss V. YEAR BUILT 1989-1991 (Milwaukee Building Permits) ARCHITECT: Jim Schaefer/Schaefer Architects (Milwaukee Building Permits) VI. PHYSICAL DESCRIPTION THE AREA Holy Mount Carmel Church occupies most of the block bounded by West Lloyd Street, North 21st Street, North 22nd Street and West Garfield Avenue. Three residential structures are situated at the south end of the block. The neighborhood is characterized by frame residences built in the late nineteenth and early twentieth century. Brown Street Academy stands a block to the south and the North Avenue commercial district is located to the north. A swath of large vacant parcels running southeast to northwest and proceeding west parallel to North Avenue marks the path of a freeway project that was not completed. -
The Missionary Dream 1820–1842 85
1 The Missionary᪐ Dream 1820–1842 In the Knibb Baptist Chapel in Falmouth, Jamaica, an impressive marble monument hangs on the wall behind the communion table. As the Baptist Herald reported in February 1841: The emancipated Sons of Africa, in connexion with the church under the pastoral care of the Rev. W. Knibb, have recently erected in this place of worship a splendid marble monument, designed to perpetuate the remem- brance of the glorious period when they came into the possession of that liberty which was their right, and of which they have proved themselves to be so pre-eminently worthy. It is surmounted with the figure of Justice, holding in her left hand the balances of equity, whilst her right hand rests upon the sword which is placed at her side. Beneath this figure the like- nesses of Granville Sharp, Sturge, and Wilberforce are arrayed in bas-relief, and that of the Rev. W. Knibb appears at the base. The inscription reads: deo gloria erected by emancipated sons of africa to commemorate the birth-day of their freedom august the first 1838 hope hails the abolition of slavery throughout the british colonies as the day-spring of universal liberty to all nations of men, whom god “hath made of one blood” “ethiopia shall soon stretch out her hands unto god” lxviii psalm 31 verse The Missionary Dream 1820–1842 85 Immediately under this inscription two Africans are represented in the act of burying the broken chain, and useless whip – another is rejoicing in the undisturbed possession of the book of God, whilst associated with these, a fond mother is joyously caressing the infant which for the first time she can dare to regard as her own. -
Fraternal Greeting to the 19,64 Southern Baptist Convention
1964 Southern Baptis t Convention For Release: 9:40 A. M. Convention Hall - Atlantic City, N. J. Friday, May 22 \I. C. Fields, Press Representative Theo Sommerkamp , Press. Room Manager FRATERNAL GREETING TO THE 19,64 SOUTHERN BAPTIST CONVENTION by Frank H, oyke, Executive Secretary ,, .. i The North American Baptist General konference , ,I Forest park, Illinois The assignment of bringing fraternal greetings to the Southern Baptist Convention here in Atlantic City fills me with an unusual sense of joy and satisfaction. My joy is full, first of all, because this is the culmination of the five year Baptist Jubilee Advance program and the occasion of our celebration of the Third Jubilee of organized Baptist mission work. I am also delighted because this is my first opportunity to speak a word of fraternal greeting to . your great convention. I am speaking as a representative of a small Baptist group to the largest Baptist con- vention in the world. Although many of your leaders have become acquainted with our Con- ference work during the past five years, most of you no doubt have never heard of us. You will therefore forgive me for interpolating a few remarks concerning my own organization. The North American Baptist General Conference, until 1944 known as the General Conference of German Baptist Churches of North America, traces its origin to German speaking Baptist churches organized in New Jersey, Pennsylvania and New York about 120 years ago. Through the years additional churches were organized, so that we now number 330 churches with a total membership of about 53,000. -
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.