The Church in Jamaica

Jamaica, like so many countries that have been invaded and colonised, is a religious melting-pot. The form of religion practised by the indigenous Arawaks was ruthlessly destroyed and the Arawak population decimated after the Spanish colonised the island from 1510, and Roman Catholicism was established during the century by missionaries. In 1655 the British captured the island and thereafter Anglicans and various non-conformist churches and chapels were built. For four hundred years only the European model of Christianity was officially recognised. Services were formal, worship was like in the UK and there was little indigenous theology.

Various other forces impacted on the culture. African slaves brought with them Islam and various forms of African religion, the latter notable for lively singing and movement accompanied by drumming, in contrast to the formal solemnity of the churches. The Blacks became the majority population. At the turn of the 20th century Marcus Garvey helped to awaken black consciousness, which paved the way for Rastafarianism. Started as a resistance movement to the dominant society, including the established church and its white image of God, it has become an integral part of Jamaican society and strongly influential, especially in areas of down town poverty. Its influence is felt through painting, poetry, and music, the most well-known being reggae, popularised by superstar Bob Marley.

The Church in Jamaica today reflects these shifts in culture. One of the ways that people truly express themselves is through music and there are many contemporary songs and hymns written by Caribbean Christians which reflect the concerns of ordinary Caribbean people. Their buoyant rhythms have helped to loosen up the earlier stiffness of church services. In 1980 the Caribbean Conference of Churches (CCC) held a series of ecumenical workshops to encourage the composition of new worship songs, and then published Sing a New Song No 3, which made a major contribution to religious inculturation. Two hymns have entered our own hymn book, Rejoice and Sing: No 91 "The right hand of God" by Patrick Prescod, and No 579 "Lord, thy Church on earth is seeking" by Hugh Sherlock.

Christianity is widely supported in Jamaica. In Kingston, there are more churches per acre than anywhere else in the world! New churches continue to spring up. Some 60% of the population is Protestant - Church of God 21.2%, Baptist 8.8%, Anglican 5.5%, Seventh-Day Adventist 9%, Pentecostal 7.6%, Methodist 2.7%, United Church 2.7%, Brethren 1.1%, Moravian 1.1%. These, along with the Roman Catholic 8% and Ethiopian Orthodox churches, come together in the Jamaican Council of Churches and the wider Caribbean Conference of Churches.

"In Jamaica there's more music, contemporary songs, longer sermons and greater sense of fellowship. Jamaicans are more expressive, both in the way they talk and the colourful clothes they wear. People are more reserved in the UK. Church is more controlled, with a set time for the service to end" Dave Hazle, Minister from the United Church, studying through CWM at the University of Edinburgh.

The United Church in Jamaica and the Cayman Islands is a CWM partner. It has some 20000 people in 200 congregations. It has prioritised issues of social justice, poverty alleviation initiatives and outreach to drug addicts and prostitutes. It has also affirmed the appointment of women ministers, and was the first to elect a female moderator. Though a small denomination, the United Church is influential and several leaders of both the Jamaica Council of Churches and the CCC have been drawn from that Church, including Revd Marjorie Lewis Cooper.

Over the past few decades the United Church has opened up to new influences such as Pentecostalism, particularly in rural areas where clapping, lively singing, personal testimonies and speaking in tongues are part of many Sunday services.

Revd Maitland Evans, the General Secretary, comments: "We need a specific Afro-Caribbean Christian spirituality that is more Pentecostal than before, but separate from the US fundamentalist influence. We need to meet people's spiritual, emotional and material needs."

Music in the Church

Reading: Psalm 137.
Discussion pointers:

• Who do you know in "Babylon" (exile)?
• What can you learn from this psalm of how they might be feeling?
• Is there any time in your life when you have felt yourself to be in 'Babylon', whether physically, spiritually or emotionally speaking?
• Should the Church itself experience a kind of exile in our society?
• What are 'The Lord's songs' and who sings them?

Many of those who came to this country from Jamaica and other Caribbean countries are Christians. Some worship in our churches. What is there experience of worship and church life 'back home' and how does this compare with worship in Britain? Invite comments - discuss the findings. Can we learn from this? Do styles of worship need to be different? How far are the social concerns for Jamaican churches - debt, poverty, violence, AIDS, - the same as our concerns?

Prayer:

The Songs

Enter into Jerusalem.

This bouncing song was composed by Fr Richard Ho Lung, a Chinese Jamaican priest. It captures a youthful exuberance and emphasises the openness of the Church to everyone. It can be accompanied by piano or guitar, either instrumental to be played with a good rhythmic drive.

Jesus, where can we find you.

This song, by the late Doreen Potter, has become internationally known. It recognises the spirit of the risen Christ in our world today, challenging us to see Jesus in each person we meet.

Thanks to Maggie Hamilton of Counterpoint for her work on the CforL pages about the churches. Special thanks to John Crocker for help with this paper.