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Shouter’s Baptist Portfolio
As a child growing up in the small borough of Point Fortin, I was introduced to many religions, as relatives of my large ancestry were part of almost every religion in Trinidad and Tobago. My matriarchal grandmother, although she was a conventional Christian, her sisters were Shouter’s Baptist. They referred to themselves as Spiritual Baptists but it is the same. I would admit that this religion scared me a lot in my pre-teen years, causing me to search for excuses not to attend any of my great aunt’s Spiritual Baptist thanksgiving services, which were held for the children in the family.
Yes, like many of the stereotypes, I thought they were noisy but when they fell in trances and fidgeted as if they were epileptic, I always wanted to go home. This would happen especially when I attended Sunday morning service at Egypt Village with my cousins. To me, the mother in the church was terrifying with her vociferous approached to praise and worship that was quite different to what I experienced at the Open Bible Church and the Catholic Church.
Do not get me wrong, I respect this religion and more so after this Comparative Religion Class when I learned about the reasons for their way of reverence to God. I was shocked to know that this religion was created in Trinidad and Tobago but was even more appalled when learning about the Shouter’s Prohibition Ordinance again Shouter’s Baptiste that was passed by the colonial government on November 16th, 1917. This legislation lasted by 34 years, which gave preference to more conventional religions that complained against the Shouter’s Baptist’s loud and emotional forms of worshiping God. This occurred long after the abolition of slavery yet this to me was an act ...
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...nning song, Soca Baptiste sounded like a hymn sung during Baptiste services. The rhythmic chants during the song are quite clear that his ideology of the melody had Shouter’s Baptist characteristics.
Not only in the melodies of songs were the Shouter’s Baptiste influential but also in the contents of the music. Some calypsonians such as the Growling Tiger chose to ridicule the religion because of it uniqueness to other Christian religion, however, great calypsonians such as the Mighty Sparrow and Roaring Lion based popular social commentaries on the plight of the Shouter’s Baptist Faith.
These three aspects of Shouter’s Baptist stood out to me and I maintain that it is a fascinating religion, which I want to know more about. I believe personally that their vociferous approach to worship is based on a heighten sense of spirituality which I hope to attain someday.
The New Salem also believes that when they preach, the words come from God and not man. The other associations of the Old Regular Baptist also believe this to be true as well.
Anthony F.C. Wallace’s definition, “belief and ritual concerned with supernatural powers and forces,” can be seen in this religions praying for healing, not actual medical help, but requesting supernatural or divine intervention. Emile Durkheim’s definition, “religious effervescence, the collective emotional intensity of worship,” this aligns with their intense prayers, when they are overcome with the Holy Spirit, and have involuntary movements, this is certainly an intense emotion and reaction. This could also be applied to their speaking in tongues, or “glossolalia,” which we also saw many people do. Victor Turner’s understanding, “communities, or the feeling of intense social solidarity, equality and togetherness,” even though this church eventually split in different racial divides, in the beginning it was described as a place for everyone, of all races, very egalitarian and women held positions of power, this demonstrates the social solidarity, equality and togetherness Turner
She also had a specific and solid philosophy regarding the role of the HCC. According to her, this hymnal was an opportunity to Brazilians Baptists demonstrate their identity and heritage. In other words, she stated: “Our music reflects who we are and where we are. A hymnal is a collection of songs that can show where we are in our Christian walk and where we will be in our spiritual walk” Sutton had an extraordinary missionary vision and her work impacted a number of Brazilian Christians. As a practical application, it is known that “A hymn is not really a good hymn until it has been well written, well chosen, and well sung.” Surely, the work of Sutton will be remembered as a substantial contribution to the success of the
Brown, Raymond. A Crucified Christ in Holy Week: Essays on the Four Gospel Passion Narratives. Collegeville, Minnesota: The Liturgical Press, 1986.
Parishioners often ask me if there is really any difference between United Methodist and the Baptists down the road. The answer, “quite a lot,” generally surprises them. When they ask me to explain, I often point them in the direction of our polity and the theology it reflects.
Folklore speculation states that the hymn “Rock of Ages” was allegedly written following a sudden and severe thunderstorm, that the author, Augustus Montague Toplady witnessed while being forced to take shelter under a rocky cliff. Although this composition was completed in 1776, it remains to be a source of inspiration for a multitude of people today. Salvation is the prime ingredient to this poetically constructed song, Toplady systematically captures biblical translations that masterfully support his concepts. The message he artistically conveys is simple, without God, more importantly, without the sacrifice of Christ Jesus, the human soul cannot be salvaged. Therefore, only by the grace of God can we enter freely
“Reaching Out without Dumbing Down” seems to be constructed for the church leader, elder, or pastor who is considering altering their current, historic worship style for a more modern one that may attract greater numbers of unsaved people. She provides excellent standards to help Pastors and Worship Leaders plan, execute, and evaluate worship services. These same standards provide a great opportunity to educate the church family on the reasons behind the use of certain worship elements. Although written for church leadership, the everyday church member would also benefit from understanding the very concepts that Dawn is directing at God-empowered leaders.
The Baptist Bible Fellowship International has done great things throughout the many years of its existence. The reason for the group’s success has been through missions, evangelism, Bible Colleges, and church planting. In the 1950’s the World Baptist Fellowship ruled the Baptist scene. During the era of the WBF there was a conflict that arose as J. Frank Norris attempted to overthrow G.B. Vick’s presidency at his Bible College. Norris desired to be president of the college that Vick established. Norris attempted to push Vick out by spreading rumors and causing dissension regarding Vick’s character among the students that attended the college. Jeffery D. Lavoie writes in, Segregation and the Baptist Bible Fellowship, that G.B. Vick aided a “movement” for a new fellowship after being removed from his presidency by J. Frank Norris. When about one hundred pastors decided leave the WBF and start a new fellowship. With the leadership of Vick and the other pastors, a brand new fellowship called the Baptist Bible Fellowship was created in May 1950 (Lavoie 2). The WBF was the most prominent fellowship among Baptist pastors, and slowly after the BBF was formed, the WBF faded away. To this day is still existing and running as a missions agency.
...hing “bad” happened they found a way to rejoice in the suffering. The Puritan believers were selfish with sharing their faith. A plantation missionary stated that sharing the gospel to slaves would “promote our own mortality and religion.” However the gospel and religion the masters shared with their slaves did not remain the same. The slaves were able to apply their faith to their lives, their work, and their future. The faith the slaves possessed was rich in emotion and free from preexisting regulations. In this class we focus on the many faces and interoperations of Christ that change with the seasons of history. The slave faith represented in Jupiter Hammon’s poem shows a high level of integrity and selfless, personal application of faith. The emotion and need for Christ the slaves had during this time created a new realm of relationship in the evangelical era.
...er of evangelical history, in which the Pentecostal-charismatic movement is quickly supplanting the fundamentalist-conservative one as the most influential evangelical impulse at work today”(Carpenter 237). The neo-fundamentalist movement, stemming from Graham and Falwell, is just another story in the rise and fall of influential popular movements, as now Pentecostalism has become the fastest growing form of Christianity in the world, with three to four hundred million adherents(Notes 12/3). The pattern in this rise and fall tends to be pieces that overlap and pieces that change and fundamentalism is no different. This was a movement that survived through hardships and adapted to welcome every human being, but it appears that it will remain mainly a twentieth century phenomenon as new forms of the pattern take its’ place.
The history of Pentecostalism is widely disputed amongst historians; some believe that Pentecostalism began with Jesus’ disciple’s baptism in the Holy Spirit at the first Pentecost, while other historians argue that the religion itself dates as recent as the early ninety’s. In the historiographical essay, “Assessing the Roots of Pentecostalism,” Randall J. Stephens claims that the Pentecostal movement started in 1901 and the famous 1906 Los Angeles revival on Azusa Street helped the religion grow to currently contain approximately 420 million followers. The followers, being mostly lower and middle-class groups who were “multi-ethnic and often challenged racial norms” (Wilma Wells Davies 2), of the revival were unhappy...
Bibliography Ashton, Joseph N.. Music in Worship. Boston: Pilgrim Press, 1943. Johansson, Calvin M.. Discipling Music Ministry. Peabody: Hendrickson Publishers, Inc., 1992. Snydor, James Rawlings. Hymns and Their Uses. Carol Stream: Agape, 1982. www.infoplease.com for information on the church history background
Southern Baptist Convention “How to Become a Christian” SBC.net 1999 Web access November 30, 2013
...erformed strange rituals, they have elitist attitudes and do not conform to traditional social and moral behavior.
His church is a “good sized” suburban church that has been around for 295 years. He describes the parishioners as having a “broad tent” of theological views. This congregation is open to new ideas and re-visiting the old. They appear to be carrying out intentional missional work in their community