THE JAMAICA JUNE 2012
Established 1874
THE PATOIS BIBLE & THE JAMAICAN CHURCH By Dylan Toussaint
1 Wen Jiizas si di kroud a piipl dem, im go op pan di mountn go sidong, an im falara dem kom tu im. 2 Im opm op im mout an staat fi tiich dem. A dis im se: 3 “Aal a unu we nuo se unu niid Gad iina evri wie, Gad bles unu, kaa di gud sitn dem we Gad gi wen im ruul piipl laif iina evri wie, a unu ago get dem. 4 Aal a uu a baal nou, Gad bles dem, kaaz di taim ago kom wen Gad ago osh dem an mek dem api agen. 5 Aal a uu ombl demself, Gad bles dem, kaa yu si di ort, a dem piipl de a ago kom get it. 6 Uu waahn du wa rait iina Gad yai so bad, dat it komiin laik se a ded dem a ded fi onggri an dem chuot jrai laik se dem no jringk waata ou lang, Gad bles unu, kaa unu ago get unu beliful 7 Unu we paadn piipl, Gad bles unu, kaaz im ago paadn unu tu. 8 Aal a uu onggl waahn fi du di sitn dem we mek Gad api, Gad bles unu, kaaz wan die, wan die, unu a go get fi si Gad. 9 Gad bles aal a uu elp piipl fi liv iina piis, kaaz a piipl laik dem de Gad ago kaal fi im pikni dem. 10 Di piipl dem we ada piipl mek sofa jos kaaz dem liv ou Gad waahn piipl fi liv, Gad bles unu, kaa di gud sitn dem we Gad gi wen im ron piipl laif ou im waahn ron it, a dem sitn de unu ago get. 11 Gad bles unu wen piipl shiem unu, wen dem mek unu sofa an wen dem se aal kaina wikid sitn bout unu we no chuu, bot se it jos kaaz unu fala mi. 12 Mek unuself api wen dem sitn de apm tu unu; jomp op an dong wid jai iina unu aat, kaa nof gud sitn pudong iina evn fi unu. A siem so dem yuus tu chriit Gad prafit dem we did de ya bifuo unu kom. In case you did not realize it, the above constitutes the words of St. Matthew 5:112 (from the Patois Bible) which was read in the Opening Service of the 162nd General Assembly of the Jamaica Baptist Union held on Ash Wednesday, February 22, 2012. The Patois Bible is a project (officially known as “the Jamaican Creole Translation Project”) that began in the early 1990s but gained full momentum in 2008. Today, the Gospel of Luke (First Editionprinted by the Bible Society of the West Indies) is already in print and the New Testament (in total) is projected to be in print in time for Jamaica’s 50th anniversary celebrations! The expressed aim of the project is to provide Jamaicans and Christians with a Bible they understand within
the context of their own tongue. As a spin-off, it is expected to deter persons from believing that Jamaican Patois could not be used as a medium for communicating the message of the Holy Writ. In the reported words of Rev. Courtney Stewart General Secretary of the Bible Society of the West Indies, “The Scriptures have the greatest impact when you hear it in your mother-tongue; so this translation to Creole is affirming the Jamaican speaker’s language and is very, very powerful!” However, there are those who are not so open to or optimistic about the Patois Bible. Their criticisms and/or concerns in this regard may be articulated as follows: • The entire project is a colossal waste of time, energy and money in that it will do little or nothing to inspire or influence godliness and righteousness in the lives of people. • How accurate anyway is (or will be) the Patois Bible when compared with the original Greek version of the New Testament? •
Jamaican Patois is by no means a universal or standardized language. Indeed, depending on which area of Jamaica you are in, many Patois words/phrases are articulated quite differently!
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The Patois Bible is ostensibly a “dumbing-down” of Scriptures and another pathetic attempt at “diluting” God’s anointed Word! Furthermore, it constitutes a “backward step” for Jamaica, especially in a globalized world demanding Standard English!
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The Patois Bible is quite difficult to write and to read, even for the most educated among us!
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More often than not, when the Patois Bible is read there tends to be laughter from the hearers. Someone once commented that the response is similar to when a dialect by Miss Lou is being read! This inevitably detracts from the sense of reverence that should be associated with the reading of God’s Word!
In an attempt to counter the above-mentioned criticisms and concerns, the following points are usually posited: The “waste-of-time” criticism could also be levelled against the other modern translations of the Bible. Yet, they all serve their respective purposes, especially in conveying the message of the Bible in the language of the common individual. The Patois Bible is (or will be) allegedly written based on the original Greek language of the New Testament. Of note is the claim that exegetes from two of the leading Theological Institutions in Jamaica and consultants from the Cont’d on page 13
President’s Message
CALLED TO LIVE IN PEACE
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he Jamaica Baptist Union, at its 162nd General Assembly launched the theme, Being God’s People in God’s World, Living in Peace, for the period 2012- 2014.
He is not here: for he is risen, as he said. Come, see the place where the Lord lay” (Matthew 28:6) KJV. The Celebration of Pentecost and trinity sunday
T h e b i b l i c a l meaning o f peace suggests completeness, soundness, security,contentment, prosperity, joy, and wellbeing for all of God’s creation. God as Father, Son and Holy Spirit is the source, foundation and agent of peace. Peace results from the hope we have in God. It is manifested in the inner tranquility and poise of the Christian whose trust is in God through Christ. Our peace is guaranteed and secured in God through Jesus Christ because of God’s reputation.
We are called by our God of peace to live in peace, as life’s seasons change. God has covenanted with us in offering us peace. Being God’s people in God’s world, therefore, summons us to live out God’s peace embodied in Christ Jesus. Together with God, we are to seek the renewal and restoration of broken creation.
This time of the year can be very stressful for individuals and for the nation at large. as new taxes have to be paid. Students doing final examinations in anticipation of graduation and the world of uncertainty upon graduation are but a few of many things crowding our lives and affecting us in one way or another. We can become all stressed with no place to blow. Still there is hope! The celebration and message of the Christian observation of the death, burial and resurrection of Jesus Christ offers hope, peace and salvation to all who are worried, depressed, stressed and oppressed. The story of Good Friday and Easter tell us that, through the power of God, we can rise from the worst that life may throw at us. This is the message heralded in the beautiful proclamation:
God’s presence working quietly; yet, powerfully in creation — preserving, sustaining and renewing life amidst the changing seasons.
We are called to manifest peace in our daily lives through practical means, which lead to wholeness, unity, justice and integrity. We are called to uphold human dignity. How may we as God’s people, practically and tangibly, live out God’s peace in the midst of the spiritual, social and economic climate which rob humanity and creation in general of true peace? We must challenge and resist lifestyle of greed, selfishness and indifference to those who are different from us. The general abuse of the environment as part of creation must be abhorred. We must seek peace with self through our relationship with God. We must seek peace in our families, communities, congregations and our nation where grief and conflicts reign and where crime continues to fracture our communities and nation. We must, personally, and corporately avoid exploitation, abuse, waste and ignorance while confronting the culture of silence that is a result of the existence of systemic evil and corruption.
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n unbroken, harmonious relationship runs throughout the seasons within the Church’s liturgical calendar. This is evidenced in the uncertainty, which characterizes the Advent to the incarnation celebrated at Christmas, which erupts in the drama of Epiphany, the penitence of Lent, the wormwood and gall of Good Friday, the resurrection and reconciliation of Easter to the ecstasy of Pentecost. Pentecost is chased by what is described as ordinary time which paradoxically entreats the faith seeking understanding pilgrim with readings and messages which give meaning to mantle and mission; Abraham and Armageddon; Baal and Bathsheba. Soon, the cycle and the waiting start all over. The message is the same: Peace. ‘Peace on earth’, peace to the oppressed and dispossessed, peace to the thief on the cross and the one at the communion table. A peace that is personal, priceless and perfect. And, still, evidences suggest that the world is fixed in perpetual waiting for this peace to manifest. The post-resurrection message of ‘peace be with you’ [John 20:19] is extended grace to the world groping in darkness devoid of peace. The post-resurrection message is fundamental for the Ascension and Pentecost epoch where radicalism is indispensible to confront and confound the realities of the time. It is time for an alternate consciousness, which begins with God and transcends human frailties. This radical message is peace. Yes, peace! Radical
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The challenge of living in peace is great, but it is the gift of God’s people who are called to manifest and share it in a world that can never offer itself true and sustainable peace. I urge individuals and congregations of the JBU family to envision and implement creative, tangible and sustainable ways to express God’s peace. Let us establish conflict and dispute resolution centres; grief-counselling opportunities; recycling projects; economic and educational community empowerment projects, among other areas, according to the needs of your context. Let there be peace on earth and let it begin with God’s people who are called to live in peace through Christ Jesus. Even in our financial difficulties, we are challenged by the Easter message reminder that Christ Jesus lives in the midst of struggling congregations and communities. May we engage in the Mission 20/20 vision not just as a programme of the Union but as part of God’s mandate to us as God’s ‘called out’ people. The gospel of peace is the greatest gift we can offer to anyone. It is this gift that Jamaica needs as we celebrate 50 years of independence. Because Christ Jesus lives, we can face tomorrow. This assurance gives us peace to serve each other sacrificially, peacefully and lovingly. I encourage us as God’s people to recognize the gift of peace secured for us in Jesus Christ. Let us work together to establish practical peace initiatives reflecting peace with self, congregation, community, and creation. Shalom!
Luke N. Shaw
thoroughly assesses the situation and articulates a way forward, of equal gravity, of life-changing holistic development. It is love and hope in action—it is praxis. This “peace” invites us to come from behind our closed doors, abandoning our places of comfort and perceived knowledge, and return to Jerusalem—the place of death, the place that threatens our existence or ruffles our unchallenged traditions. There is no space for rehearsed fear. Peace is the feather that shatters the back of fear; so that cords that were broken will vibrate once more. The radical model, the source to perform this radical mission, supports the radical message. “As the Father has sent me—so send I you” [John 20:21]. Jesus used His father’s model with His disciples. And so at Ascension, the disciples are not left without the Comforter. They [We] have been given the peace to go! This is a radical mission, which the Church of the 21st century, in too many contexts, has reversed. The hemorrhaging of our churches is proof enough. Jesus’ disciples went with the gospel. Today, instead of embracing the mission to go— and go in peace, the Church often remains behind closed doors, inviting others to come, while many who go—go as imperialists, and not in peace. I submit that every Christian, whose heart is open, will be able to celebrate in peace, at any point of the journey— from Advent to ordinary times, and exclaim, “Yes, my hearts does burn warmly within me!” Peace! THE JAMAICA BAPTIST REPORTER JUNE 2012
THE JAMAICA BAPTIST REPORTER Official publication of the JAMAICA BAPTIST UNION 2B Washington Boulevard, Kingston 20 Telephone: 969-6268 Fax: 924-6296 Email: info@jbu.org.jm Website: www.jbu.org.jm Editorial Committee Gillian Francis (Editor), Arlene Henry (JBU Programme Coordinator), Elaine Neufville (Editorial Assistant) Contributors Neville Callam, Robert Daley, Adrian Dunn, Trevor Edwards, Eron Henry, Stephen Henry, Neville Jennings, Derri-Ann Palmer, Delroy Reid-Salmon, Conrad Thomas, Dylan Toussaint, . Submit your articles, stories, poems and comments by email, fax or send to the above address.
From the Desk of the General Secretary
‘My Peace I give to you - not as the world gives...’
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t the 162nd General Assembly held from February 22-26, 2012, the Jamaica Baptist Union (JBU) launched its new two-year (2012-14) thematic emphasis: ‘Living in Peace’. This two-year emphasis falls under the broader overarching decade-long theme: ‘Being God’s People in God’s World’. Against that backdrop, President Cawley Bolt, in his address at the Opening Service of the General Assembly, indicated that “...’Living in Peace’ demonstrates our way of living in hope as the people of God as we live in God’s world”. Over this two-year period, the denomination has agreed to establish at least one Peace Centre in Western Jamaica as a legacy project out of our current two-year thematic focus, ‘Living in Peace’. It will provide space for conflict resolution, training, projects for human development, among other things. The Centre will go a far way in addressing the needs of many whose lives experience turmoil, dislocation and who are without the necessary coping mechanisms to empower them on a journey towards wholeness. We crave your prayer, support and suggestions to this end. While we are on the topic of the happenings/decisions of the General Assembly, allow me to share with you the Executive Committee by name and role. I exhort you to pray for us. We thank God for calling to the Presidency the Rev. Luke Nathaniel Shaw, pastor of the Linstead/Buxon Town Circuit of Baptist Churches. Other members of the leadership team are: VICE PRESIDENTS
Rev. Michael Shim-Hue Rev. Carlton Wilson
GENERAL SECRETARY
Rev. Karl B. Johnson
TREASURER
Mr. Phillip Rattray
JBUMA SECRETARY
Rev. Dr. Learoy Campbell
ASSOCIATE GENERAL SECRETARY YOUTH AND TRAINING
Rev. Merlyn Hyde Riley
IMMEDIATE PAST PRESIDENT
Rev. Cawley Bolt
CLERK
Rev. Taniecia McFarlane
WARDEN - U.T.C.W.I.
Rev. Dr. Glenroy Lalor
DEPARTMENTAL REPRESENTATIVES Christian Education
Dr. Cynthia Anderson
Youth
Miss Derri-Ann Palmer
Jamaica Baptist Women’s Federation
Mrs. Elvia Wright
Jamaica Baptist Union Brotherhood
Mr. Neville Jennings
PARISH ASSOCIATIONS Portland
Rev. Winston McKay
St. Mary
Rev. Brenard McDonald
Trelawny
Rev. Owen Brown
St. James
Rev. Conrad Thomas
Westmoreland
Rev. Sheldon Ashman
Hanover
Rev. Annetta McIntosh
St. Elizabeth/Manchester
Rev. Clement Clarke
Clarendon
Rev. Garry Knowles
St. Catherine
Rev. Norva Rodney
Kingston & St. Andrew
Mr. Ronald Daley
St. Thomas
Mrs. Ruby Gordon-Young
St. Ann
Rev. Karen Kirlew
ELECTED MEMBERS Rev. Dr. Devon Dick Mr. Anthony Falloon Rev. Karl Henlin Rev. Dr. Roy Henry Rev. Everton Jackson Rev. Dr. Stephen Jennings Miss Celia McKoy Miss. Yvonne Pitter Rev. Lloyd Richards Rev. Dr. Burchell Taylor It should not be a surprise that the 162nd General Assembly was convened at a significant time in the life of our nation, namely: the fiftieth anniversary of Jamaica’s independence, which was not lost on us. Arising from the General Assembly, the denomination was at one in our determination that we should mark this milestone in as many ways as possible. To this end, plans are well advanced for celebratory events in at two centres:- namely Kingston & St. Andrew and St. James. Discussions taking place for one to be held in Manchester. Along with that, thought is being given to have a service in which the entire denomination can rally around and participate as part of our celebratory events. I encourage all of us to spend time reflecting on our journey as an independent nation over this year. In doing so, we may want to take note that while the mission of self-government is well cemented, there are certain elements of our colonial past still with us. The incumbent government has aligned itself to the stated intention of the previous administration to sever monarchical ties with Britain and for Jamaica to become a Republic in short order. Concomitant with that is the drive to replace the UK Privy Council with the Caribbean Court of Justice (CCJ) as Jamaica’s final court of appeal. Needless to say, any vox pop on the progress Jamaica has made since Independence would yield differing (and in some cases disheartening) views. This is neither the time nor place to interrogate those views. Suffice it to say I remain convicted that a country’s process of becoming must involve the repatriation of the symbols of its sovereignty. In a matter of weeks, the summer will be upon us and with it a bevy of activities that will vie for and demand our attention. From a national standpoint all eyes will be on our athletes at the Olympic Games in London. Understandably, many are finding it hard to keep our expectations in check as we remember our performances in recent times. We wish our sporting ambassadors well and hope they give of their best during the games. On a denominational level, the JBU will host the regional body’s youth arm, the Caribbean Baptist Youth Fellowship, from July 18-22, 2012, as they stage their 9th Youth Festival. We urge you to encourage and facilitate, where possible and necessary, as many of your young people to share in this experience. It will take some time for many ministers in the JBU to come to grips with the fact that Kenneth George Kirby has died. There are several reasons for this, especially since a significant percentage of the JBU’s ministerial team falls within a ten-year band of Ken’s age. In a real sense, the responsibility of planning and presiding at his funeral service fell into the hands of his peers and contemporaries. The Union’s association with the Rev. Kenneth Kirby deepened when he was accepted as a candidate for the Baptist pastorate and entered the United Theological College of the West Indies in 1985 where he spent four years. In 1989, he was commissioned as a Probationer Minister of the Union serving the Bamboo Circuit of Baptist churches where he was also ordained on September 24, 1991 in the Bamboo Baptist Church. From there, he assumed the pastorate of the Annotto Bay Circuit of Baptist Churches in January 2001 and which he served until 2011. In closing, we should not need reminding that the hurricane season is already upon us and we urge all of us to be alert and prepared for any eventuality.
Karl B. Johnson
THE JAMAICA BAPTIST REPORTER JUNE 2012
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Ministries and Mission
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JAMAICA BAPTIST UNION BROTHERHOOD
ew executive officers and parish representatives were elected at the 77th Annual General Meeting of the Jamaica Baptist Union Brotherhood (JBUB), held at Nutshell Conference Centre from November 18 to 20, 2011. Outgoing president, Neville Jennings, presented the new executive to the general membership of the JBUB, on February 23, 2012 at the Sectional Meeting of the 162nd General Assembly of the Jamaica Baptist Union held in Kingston.
At the Sectional Meeting, the men discussed the activities planned for year 2012 -2013, the main focus being the recruiting of 500 new members through personal and group evangelism. Emphasis will be placed on evangelism through the Mount Carey, Savannah-la-mar and Westgate Hills Baptist Churches and the Junction Baptist Mission. Financial assistance will be provided, and volunteers will work on the buildings. Scholarships will be offered to needy students attending secondary schools. The 10th Annual Men’s Day of Prayer held at Mandeville Baptist Church on Saturday January 14, 2012. The guest speaker was Rev. Dr. Burchell Taylor, chairman of the Jamaica Baptist Union Mission Agency, and pastor of Bethel Baptist Church in Kingston. Addressing the theme, “Advancing the Mission – Reaching Men through Evangelism”,
Dr Taylor made the observation that there is a noticeable decline of men as members in the churches. He stated also that men might not be going to church because they do not like what is happening in the churches. He is of the view that we should worry more about why men are not responding to the gospel. He said we should be committed to becoming more involved in the process which will lead to the growth of holiness. Men will then be challenged to take their faith seriously and become more involved in church life. The ministries of the church will grow and more effective use of the God-given talents will be noticeable.
Brother Neville Jennings led the service and Rev. Karl Johnson, JBU General Secretary and Moderator of Mandeville-New Green Circuit of Baptist Churches brought greetings. The new JBUB president, Brother R. T. James, and Rev. Oliver Daley, pastor of the Ridgemount United Church in Mandeville, also brought greetings. Prayers were offered for the churches, the nation, the family, for teachers, for youth empowerment and for mission. A love offering was collected on behalf of Mount Carey and Savanna-la-mar Baptist Churches. Over 230 men and 100 women from 37 churches attended the prayer service.
THE EMBERS STILL BURN: T H E C O N T I N U I N G S I G N I F I C A N C E O F T H E S A M S H A R P E R E VO LT By Delroy A. Reid-Salmon, Ph.D
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ecember 27, 2011 marks 180 years since the “Sam Sharpe Revolt” or the “Baptist War” of 1831-32. The revolt can be considered as one of the greatest strikes of resistance against the institution and practice of slavery in the Western world, which was instrumental in undermining the social, political, moral and theological foundations of British hegemony.
that God made all human beings free and equal. Freedom and equality are both natural and human rights—the very essence of what it means to be human. To live enslaved, therefore, was a denial of their humanity. For Sharpe, the Bible, natural law and civil law teach that slavery and oppression are wrong and, therefore, no person or institution has the right to enslave or oppress any other.
As a struggle against systemic oppression and injustice, the freedom fighters of the revolt refused to accept the existing or prevailing practices as normative and were prepared to pay the ultimate price in order to dismantle and destroy such evil system. In this regard, we need only recall the famous and noble remark of Sharpe: “I would rather die on yonder gallows than to live in slavery.”
Prophetic Act The Sam Sharpe Revolt can be interpreted also as a prophetic act. The prophetic, in this instance, is not necessarily to predict or foretell the future but, rather, to live counter to the prevailing values and norms of the society at that time. Sharpe did not accept the prevailing social conditions as definitive or ultimate. As he saw it, the system of slavery was not the way life ought to be. Slavery was a contradiction to the way life is intended to be. Here, he is prophetic in the sense that he lived from the perspective of the society he envisioned, bore witness to an alternative society, called attention to the ultimate demise of any unjust and evil system and sought the transformation of the existing social order. Sharpe’s prophetic act is detectable, for example, in his speeches to win support for the Revolt as well as in his final speech to confirm his belief in the rightness of the Revolt.
What Sharpe did was not just for himself, but it was also on behalf of all oppressed peoples and for the generations that were to follow, including ours. This significant event has influenced our personal, civic, cultural and national sensibilities. It further speaks of our moral obligation to evaluate and regard the freedom we enjoy today and the society we are seeking to build in such light. These and other reasons warrant that we reflect on what the Sam Sharpe Revolt may mean for us today. Forerunner to Emancipation, Independence and … The Sam Sharpe Revolt can easily be regarded as a forerunner to emancipation. The Revolt has been credited for setting in motion a series of emancipatory events from the abolition of slavery to obtaining national independence. There were persistent efforts to end slavery prior to the Revolt but there were equally stubborn resistance movements to maintain it for various reasons. Yet, only two years after the Revolt, slavery was abolished, following the Abolition Act, which was passed and accepted one year earlier. The rapid movement towards ending slavery, it is believed, can be attributed to the Revolt, which can be understood as God, in the fullness of time, sending forth His servant, Samuel Sharpe, born in slavery, to liberate the oppressed. Here, the Sam Sharpe Revolt, although it was not regarded as politically correct at the time, paved the way for democracy in our country. Affirmation of Our Humanity The Sam Sharpe Revolt can be interpreted as not only a forerunner to emancipation but also a catalyst for bringing into focus what it means to be human. Sharpe and his compatriots refused to submit to the dehumanization and oppression of slavery. They were convinced
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His prophetic act—public outcry, exposure and critique—of systemic evil and injustice are further reflected in the belief and reasons for the Revolt. The enslaved believed the Revolt to be the work of God. Moreover, they declared that the life they lived was less than that of a human being and they were tired of their sufferings. Above all, God made them free and so they refused to live as the enslaved any longer. These are clear indications of the prophetic meaning of the Sam Sharpe Revolt, suggesting the issue is not so much the Revolt itself but the justice of God, which leads to the conclusion that evil, cannot last and justice must triumph. If one wonders, forgets and does not know what the Sam Sharpe Revolts means for us today, I suggest consideration of the Revolt as a fore-runner to emancipation, an assertion of our humanity and a prophecy of what the world ought to be and can become—a place of justice, freedom and equality. In this regard, the ambers of freedom still burn.
THE JAMAICA BAPTIST REPORTER JUNE 2012
[Delroy Reid-Salmon is the pastor of Grace Baptist Chapel & Research Fellow, Oxford Center for Christianity & Culture]
Youth Reflections
JBU YOUTH DEPARTMENT – “SECTIONAL MEETING PROJECT”
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Members of the JBUYD hard at work at the Kingston Gardens Centre
s part of the Jamaica Baptist Union 162nd General Assembly held from February 2226, 2012 a group of 37 youth went to the Jamaica Baptist Union Mission Agency’s Kingston Gardens Health and Outreach Centre on Thursday February 23, arriving at 2:15 p.m. They were placed in three teams focusing on painting, gardening and interacting with youth in the community. Painting was done to the wall at the front of the property, the base of the house and the latticework on the veranda. Other work included removing existing overgrown plants from the sides of the walkway and replacing them with hedge plants (some of the plants removed were replanted on other areas of the property); planting in the garden plot at the front of the house; placing top soil and fertilizer in all areas with plants. Due to time constraints, a
portion of the latticework was not completed but there is a plan to complete it in the near future. The interaction with the youth centred around the theme, “Living in Peace”, and included a mural and a discussion. The mural was done by the 7–12 year-olds. It reflected their interpretation of the theme. The 13 year-olds and older participated in a discussion about being ambassadors of peace in their families and communities. At the end of the day, the three groups shared their experience, stating that it was time well spent and that this type of activity should be continued and replicated in their communities.
YOUTH COMMENTARY ON THE JBU 162ND GENERAL ASSEMBLY
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he first day, Thursday, the JBUYD National Youth Conference & Rally started at William Knibb Memorial Baptist Church. We had a wonderful time of “praise and worship” which set us off in ‘tip-top’ shape for the other activities. The host pastor, Rev. Devere U. Nugent, reminded us to be leaders in our society, and using the theme, “Stepping out and stepping over” he brought us to the realization that God is in our lives and that we should maintain a heart of worship, remembering the roles we must play in society. From Falmouth, we went on to Nutshell Conference Centre. The JBU “Youth Conference & Rally” was and always will be a life changingexperience. Arriving at Nutshell, I was reminded of camp, just being there brought sweet memories of how I got close with my Lord and Master. I also had the opportunity to meet and talk with long-time friends, and I met new people. On Friday, we participated in a business session and workshops. During the business meeting, we discussed the work of the youth department now, present and future. We elected the executive body for 2011-2013. There was a general session on the JBU Mission Agency “Mission 2020” thrust. The workshops on “Justice”, “Youth Entrepreneurship” and “Dealing with Depression” were interesting. For me, the most memorable part of the day was the evening session titled “Prayers of Hope”. That session offered us the opportunity to draw closer to God. We shared the word of God and music made from ‘trash’ which sounded professional. Together, we prayed for the concerns of our youth department and country. Rally, Rally, Rally, Tun it up till it buck! We started Saturday, the final day of activities, with “praise and worship”, and then there was a session of entertainment, ministering and the competition. For me, the best part of the final day was the concert on the lawn. Perpetual Praise did a great job in bringing us back to the “place of worship” with old songs, in a new version, that some of the older folk seemed to like. Overall, the day was well spent. I look forward to the next “Big Event” – 2012.
By Adrian Dun, Youth Delegate - Westmoreland Baptist Youth Association
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t was a privilege to have shared in the 162nd General Assembly in February 2012. For some time, youth have felt marginalized because their voices were not being heard in the different aspects of church life. It was a great delight, therefore, to observe the high turnout from the youth population at the Assembly. The week was a good experience. My most memorable moments were “basking in” the songs and hymns during the worship sessions. Two songs especially touched my heart: “Beauty for Brokenness” by Graham Kendrick; and “Ancient Words Ever True, Changing Me and Changing You”, sung at intervals during the Scripture readings at the opening service. I also found the Bible studies, by Rev. Trevor Edwards, interesting and rewarding. On Thursday, the youth focus groups went to the Kingston Gardens Health and Outreach Centre where the combined youth delegates painted and did gardening. The youth group also witnessed on the theme, ‘Living in Peace’, and fellowshipped with some wardens of the Centre. At Friday evening’s ‘Peace Concert’, the sermon by Rev. Everton Jackson was well received. Each Parish Association was represented at the Assembly by a youth delegate, and it was a heart-warming feeling and with a sense of belonging for us to have had the opportunity to participate in the voting process on Saturday. Rev. Deonie Duncan did a good job with her sermon at the morning service on Sunday. One could feel the presence of the Holy Spirit moving in the sanctuary. This was my first experience as a delegate to the General Assembly, and so it was a great pleasure to have had the opportunity to participate. My vision is to see even greater turnout from the youth population at future General Assemblies. I wish I could do it all over again; but I guess I will have to wait until next year. God bless you all.
THE JAMAICA BAPTIST REPORTER JUNE 2012
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Jamaica 50
Jamaica’s History: 600 AD – Independence 1962 Brief Facts
600 AD -1494: The Tainos The Tainos were early inhabitants of the northern Caribbean who are thought to have arrived in Jamaica around 600 AD. This Arawak-speaking group originated in South America, migrating first to the southern Caribbean, then northward by canoe as they were displaced by the more aggressive Caribs. Tainos were a peaceful fishing and hunting people who gave Jamaica its original name Hamaika, which means “Land of Wood and Water”.
Jamaicans also went overseas in search of opportunities: to Panama for the building of the Panama Canal; to the USA for farm work and work on military bases; to the UK, to fight in World War II and to rebuild the country after the war.
the titular sovereign of Jamaica, a symbolic figure of unity without real powers.
After emancipation, ex-slaves remained second class citizens. The planter class continued to direct the country’s affairs, and only the most affluent had a vote.
1494-1655: Columbus and Spanish Settlement Christopher Columbus arrived in Jamaica on May 6, 1494 in search of gold which he never found. He claimed the island for the King and Queen of Spain. This ushered in a period of Spanish settlement which lasted from 1509 to 1655. The first 30 years of settlement saw the Tainos becoming almost extinct due to disease, slavery and malnutrition.
Emancipation Day, celebrated every year on 1st August commemorates the abolition of slavery in the island.
National Symbols Chief among the Symbols are: The Flag -The flag is tricolour, with a simple design of crossed diagonals in gold and triangles in black and green. The colours are symbolic: Green- the hope and agricultural resources; Black- the strength and creativity of the people; Gold- the natural wealth and beauty of sunlight National Anthem - Eternal Father Bless Our Land National Tree - The Blue Mahoe ( Hibiscus elatus) National Flower - Lignum vitae (Guiacum officinale), literally means “wood of life”. Indigenous to Jamaica the plant is renowned for its medicinal quality. National Bird - The Doctor Bird (Trochiculus polytmus), it lives only in Jamaica and is a species of the Humming Bird. National Fruit - The ackee an edible fruit, was brought to Jamaica from West Africa in the 18th century by Captain Bligh. Its botanical name is “Blighia sapido”. The Coat of Arms bearing the Jamaican Motto: Out of Many One People
The Spanish established ranches on the southern plains, and were responsible for the introduction of cattle, pigs, chickens, horses, cats and dogs. They also introduced the important economic crops sugar cane, bananas and citrus. In 1513 the first African slaves arrived to work as hunters and herders of wild horses, cattle and pigs, and in the small sugar mills which the Spaniards had established. The island was called Xamayca, and Spanish Town was established as capital. 1655-1834: British Capture and Settlement In May 1655 the British invaded Jamaica, a poorly defended and thinly populated Spanish colony. There followed over 300 years of British rule, which saw the following: • the Spanish expelled by 1670 after 5 years of guerrilla warfare • the emergence of the Maroons, escaped slaves who banded together to become a major deterrent in Britain’s quest to control the island • the establishment of large sugar plantations • the growth of a huge African slave workforce to satisfy the needs of the sugar plantations • the establishment of the Church of England as the state church • the rise of Port Royal as the richest and “wickedest city” and its literal fall into the sea in 1692. - Port Royal, which had become the focal point of the pirates plundering the Caribbean and Central America, was destroyed by earthquake and Kingston subsequently became the chief city and port. • the arrival of Moravian, Baptist and Methodist missionaries seeking to convert the slaves • the name “Xamayca” anglicised as “Jamaica” • Slavery conditions in Jamaica were among the harshest in the New World. This led to many brutal slave revolts, which were crushed with equal brutality. • The British slave trade was abolished in 1807, but slavery continued for another 30 years before being fully abolished on August 1, 1838 1838-1962: Emancipation to Independence After emancipation, many of the ex-slaves left the plantations and moved into the hills. The sugar estates needed labour, so Chinese and Indians came as indentured labourers to replace ex-slaves. The ex-slaves barely subsisted on farming. Those who continued to work on the plantations could barely support their families. New banana estates offered jobs, but little social mobility. As a result, many moved to the city where generations have remained without skills, jobs or housing.
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The 1865 Morant Bay Rebellion was a civil rights protest that provoked a brutal response from the authorities. It broke out after prolonged disputes between the planters and the settlers. More than 300 people, notably the leader Paul Bogle, were hanged. In the early 1900s, the teachings of Marcus Garvey became increasingly popular among the poor, black classes. The Rastafarian movement was inspired by Garvey’s teachings, and came to national attention in the 1930s. The poor were still seeking respect for their rights in 1938 when island-wide riots broke out. The result was the setting up of Jamaica’s modern political party system. Independence: 1962 Some Key Dates leading up to Independence • 1865 – The Morant Bay Rebellion broke out after prolonged disputes between the planters and the settlers. • 1866 - Crown Colony Government replaced the old system of representative government. • 1870 - An export Trade in Bananas replaced the predominance of sugar and restored the island’s economy. • 1944 - Universal adult suffrage where all Jamaican adults were able to vote in the 1944 elections was introduced under the new Constitution and proved to be the first step in the gradual move toward independence. • 1953 - A full Ministerial system of Government was established. • 1958 - Jamaica joined the federation of the West Indies which was an association of 10 British island territories in which Jamaica and Trinidad were the largest. • 1959 - The country was granted full internal selfgovernment. • 1961 - Jamaica voted in a Referendum to secede from the Federation of the West Indies and to achieve Independence. • 1962 - The Federation was dissolved and Jamaica became independent on August 6th.
A new Constitution was enacted with Independence in August, 1962.
●Every year on August 6, (previously first Monday in August), Jamaicans celebrate the removal of our dependence on Britain. At this time we also honour all those persons who were responsible for the transfer of power. ●In October, during National Heritage week (third Monday in October), we also honour our six national heroes and one heroine, in recognition of their contribution to the birth of our nation. Independence and After Following Independence Day on August 6, 1962 there was a great sense of national pride. Jamaicans were governing themselves, and the growing tourism, bauxite, and coffee industries contributed to a strong economy. • The Jamaica Labour Party (JLP) formed the government from Independence until 1972 •
The People’s National Party (PNP) came to power in 1972 led by Michael Manley, Radical social reforms were introduced. There were more educational opportunities for all classes, and there was a heightened sense of national and black consciousness.
Constitution & National Symbols Independence also meant that a constitution, national symbols, emblems, an army, Jamaican currency and passports had to be developed for the country. In February 1962, a new constitution was approved by the Legislation and the Premier Norman Manley called General Elections’ Alexander Bustamante was elected in April and became the first Prime Minister of Jamaica. On August 6, 1962, Jamaica became an independent nation and a member of the British Commonwealth. Jamaica as an independent country and a dominion of the British Commonwealth meant that the Queen of Great Britain is THE JAMAICA BAPTIST REPORTER JUNE 2012
Sources
http://www.jis.gov.jm/special_sections/Independence The Caribbean Handbook 1998/99 Facts on Jamaica, No.1, Jamaica Information Service, http://www.nlj.gov.jm/jamaican-history-notes
WINDOW ON THE WORD 1 Kings 21:1-29
Peace with God: Overcoming Greed - the Enemy of Peace in the Market Place Bible Study by Rev. Trevor Edwards at the Jamaica Baptist Union 162nd General Assembly, Feb. 22-26, 2012
Introduction I go to the market because I like the market and I have discovered that the market is the place where you get the best quality goods, - fresh fruits and vegetables. The market is a place not only for trading in goods and services, but for building and celebrating personal and social relationships. The market can be a good place and the market can be an immoral place. For me, the market is not driven by any “invisible hand” but by real people, driven by wants, needs and even greed. The consequences are complex and complicated when these different emotions and values come into play. I want o look at one of these, especially that of greed, and its effect on people’s lives in the marketplace. The King’s Offer Our story centres on Naboth, an ordinary citizen from Jezreel, Ahab the king of Samaria and Queen Jezebel his faithful wife. Naboth, the Jezreelite, had a vineyard which fortunately or unfortunately was located beside the king’s palace. Ahab requested that Naboth give him his garden to be used as a vegetable garden, since it was beside his property. He offered to give him a better piece of land or the equivalent in cash if Naboth so desired. The king had a winter palace in Jezreel, which is where Naboth lived and he had the regular palace in Samaria. According to the text, the reason given for the use of Naboth’s land was for vegetable gardening. But before we judge Ahab’s motive, let’s assume that he wanted to secure the property for one of the following reasons: National security – to expand the security details of the state. By making the property bigger, he could offer better security for Samaria. Personal security - He may have wanted the property because Naboth’s activities provided a security threat. None of the above, although as king there could have been legitimate reasons for making the request and offer. He may even have wanted it to build a highway! One other suggestion I found was that Ahab may have wanted to reform the country and change some of the archaic laws with respect to property, so that property needed for national development would not be tied up because of ancestral laws. But the text clearly indicates that the property was wanted for a vegetable garden, and there was no indication that it was for commercial farming in the nation’s interest. I say this based on Ahab’s response after Naboth’s refusal. Why then the request and offer? We are left here to question Ahab’s motive. Could it be sheer covetousness- a violation of the Mosaic law? Or greed, seeing that he already had more than enough land, or he was just simply selfish. The latter is bourn out by his reaction following Naboth’s response. The Citizen’s Objection V.3 – Naboth refused the king’s request and offer on the premise that it was ancestral land. His decision was more
than sentimental as he was showing responsibility for his family tradition. Naboth perhaps had these passages in mind: “’The land must not be sold permanently, because the land is mine and you are but aliens and my tenants (Lev. 25:23).” “No inheritance in Israel is to pass from one tribe to another, for every Israelite shall keep the tribal inheritance of their ancestors (Num. 36:7 NIV).” Ahab knew the culture and the tradition yet he became resentful and sullen and went on a hunger strike when Naboth refused. Why did the king behave that way when he knew the tradition? We must ask these questions as we try to make sense of the king’s behaviour. Was the king trying to make trouble for his subjects? Was the king disrespecting the traditions of his people? Was the king being greedy and unjust? Why was the king’s behaviour so childish? Did he think that because he was king and had more power than Naboth that gave him more rights? Why could he not have accepted Naboth’s reason? It has been argued that the Jewish law prohibited the sale of ancestral land, but it did happen as noted in Micah 2:2, albeit by fraud. You may conclude that this is indeed what Ahab was doing. Let us not focus too much on Ahab to the extent that we miss the confident, principled position of Naboth in resisting the king. In some places, to say no to the king meant death. If Naboth had made a commitment to his family out of his religious conviction or tradition, he must be respected for standing his ground. Further, the position, that Naboth took, tips the scales between peace and conflict. He was not rude or disrespectful to the king; he just refused him on principle. But the fact is that real peace, based on mutual respect, is costly. The Queen’s Organization to Meet the King’s Desire Ahab is described by the Deuteronomic writers as one of the kings who caused Israel to sin by marrying Jezebel. Noting Ahab’s peevishness, and perturbed by his political impotence, the queen acts in a wifely way to comfort her husband. “I will give you the vineyard… (v. 7)” she declares. However, no objection was raised from Ahab to what his wife had proposed, showing clearly that he supported her intentions and actions. She devised a ghastly plot, using the law of the land with a little twist, but within the law. Her action was clearly legal but not moral. Vv.8-13— She instructed the elders and nobles of the land, through letters sent under Ahab’s seal to lay some false charges against Naboth saying that he had cursed God and the King. This was an offence punishable by death. Naboth was positioned in a visible place in the council and with two witnesses, men of questionable character, accusing him. The plot worked, the leaders of the city did as she instructed, and Naboth was accused, found guilty and stoned to death. I have often wondered, when I read a story like this, if the minor players did not have a voice; did they not suspect something unusual? Did they not question any of the actions they performed? For the elders to carry out such an act against a man they probably had known all their lives, showed either that Naboth must have been a very bad man
or the queen exceedingly powerful. We are told that when it was reported to the queen that Naboth was dead, she immediately reported it to Ahab and he immediately went and took possession of the land. In 2 Kings 9:26, we are told that Ahab’s sons were also killed. This being the case the land would be free from the demands of the law and would become the property of the state. There is no mention of Naboth’s spouse. Perhaps she was left as a widow in the marketplace. Divine Judgement – Consequence for Greed This sweet victory was short-lived as the prophet Elijah, confronts Ahab and reads him the divine judgement for killing Naboth and seizing his property. ‘This is what the LORD says: In the place where dogs licked up Naboth’s blood, dogs will lick up your blood—yes, yours” (v.19). Not only will this be the fate of Ahab, but that of his wife and his sons. Ahab’s subsequent penitence and humility, reduces the imminent death sentence for him, but not for his family. I wonder if Ahab ever thought that he could have gotten away with this action. He never challenged the prophet’s judgement, and if he had assumed this posture of humility when Naboth refused to sell or trade his vineyard, then, he would not have been in this position. Ahab realizes that Israel’s monotheistic God is a just God. God is a God that demands justice and appropriate moral behaviour. God is a God, according to the Deuteronomistic writers, who punishes those who disobey but rewards those who obey God’s commands. Some Closing Observations 1. Greed- desire to acquire- is not consistent with our creation mandate which is to care for the earth Some core Lessons which emerge from this passage: ● The rank display of violence in the passage was driven by a sense of greed and power. ● When the object of greed is conceived it will not relent until it gives birth to that desire whether by fair means or foul. ● Greed undermines the creation mandate which is to steward property not to acquire for its own sake and become violent towards our neighbours when they do not comply with our irrational desires. ● Greed makes us irrational, insane, unreasonable, unsociable and unneighbourly. ● Our desire for more invariably means that others will have less. ● It is not accidental that many lose their souls on account of greed. • The twin side of this point is that absolute power corrupts absolutely. 2. When our desire to have is greater than our desire to relate, it can lead to acquiring what we desire at any cost and by any means. When the means include the disposing of others, there can be no peace in the marketplace. 3. Those who are in possession of spoils of injustice or illgotten gain will never be at peace. I don’t know how Ahab and his wife thought that they could enjoy the vegetables they would have planted on Naboth’s vineyard. What about the house you live in; the car you drive; the spouse you have – are they really yours? Cont’d on page 10
THE JAMAICA BAPTIST REPORTER JUNE 2012
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Assembly Pictorial
Panel Discussion PRESENTERS Arcelio Hartley, guest from First Isthmian Baptist Church, Colon, Panama
The Most Rev. Donald J. Reece, D.D. Archbishop Emeritus of Kingston & President of the Jamaica Council of Churches a guest presenter at the Ministers Conference
Norman Mills speaking at the Ministers Conference
e Peace in th s , iscussing Panelists d _R: Stephen Jenning ce. L pbell. Market Pla r and Courtney Cam pe o R t e rn a G
Robert Williams of Child Development Agency - Presenter at the Delegates Conference
SUNDAY AT THE NATIONAL ARENA Choir Director, Yvette Johnson
Marjorie Lewis-President UTC, Helen Bolt and Joan Simpson
Newly Accredited Ministers Authman Morgan, Brenda Walker, Stacey Lalor-Knowles
Reception of new church, Sweat Hill Church (Warsop Circuit, Trelawny)
Mark Nicely, principal William Knibb High School.
Deonie Duncan, preacher at the Sunday morning service
Heading for the National Arena on Sunday
Newly installed JBU President, Luke Shaw
Lincoln Thaxter, Principal Calabar High School
Outgoing President, Cawley Bolt, and General Secretary, Karl Johnson, in consultation
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M U S I C I A N S
Livingston
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Burnett
Nicholas Jo
Karlene
t the pian Bisnott a
itar and rown on gu Francois B drums n o erson Albert And
hnson on gu
Male membe
Mickel Gordon
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rs of the mas s ch
oir
Marcus Golding and Joseph Francis on drums
f the embers o Female m choir Mass
The Bethel Steel Orchestra thrills.
RETIRED MINISTERS
Harry Jarrett & Clyde Jennings THE JAMAICA BAPTIST REPORTER JUNE 2012
Luther Gibbs
Vivian Panton
M U S I C I A N S
Assembly Pictorial
GUEST
Oliver Daley-United Church
The Most Hon. Percival J. Patterson & Andrew Holness
Eric & Gayon Hosin
L-R: Beryl & Horace Russell (former pastor -East Queen Street Baptist)
Members of the congregation at the Opening Service at the Boulevard Baptist Church
Opening Night - L-R: Meta Bogle (UTC Board member), Marjorie Lewis (UTC President), Gary Harriott (General Secretary Jamaica Council of Churches), Bishop Charles Dufour, Henley Samuels, & Howard Gregory
JBU Ministers at worship on Opening Night
Glen Christian-Carimed & Earl Whitter- Public Defender
Concert “Six Phillippo Men” (Phillippo Baptist Church)
Denham Town Dancers
Preacher Everton Jackson, pastor of Calvary Baptist Church
Powell Shanelle hurch) Baptist C (Sharon
Members of Jamaica Youth Chorale
“Only Praise” (Bethel Baptist Church) THE JAMAICA BAPTIST REPORTER
Calabar High School Choir JUNE 2012
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News from Around the Churches TRIBUTE FROM THE JAMAICA BAPTIST UNION FOR THE REV. KENNETH GEORGE KIRBY (08/10/58 - 21/4/12)
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t will take time for many ministers in the Jamaica Baptist Union (JBU) to come to grips with the fact that Kenneth George Kirby is dead. There are several reasons for this, especially since a significant percentage of the JBU ministerial team falls within a 10-year band of Ken’s age.
THE PATOIS BIBLE (cont’d from page 1) internationally acclaimed United Bible Societies have been included in the translation process. As with any other process of language-translation, one has to make an informed choice when faced with the challenge of variations in words/phrases. Furthermore, in a real way, the Patois Bible may very well help in the standardization of Jamaican Creole! Oftentimes, when words such as “dumbing-down”, “backward-step” and “diluting” are used in relation to our Jamaican Creole, they remind us of the negative stigma and stereotyping that is, unfortunately, still associated with the use of Patois.
The Union’s association with Rev. Kenneth Kirby deepened when he was accepted as a candidate for the Baptist pastorate and entered the United Theological College of the West Indies in 1985 where he spent four years. In 1989, he was commissioned as a Probationer Minister of the Union, serving Bamboo Circuit of Baptist Churches, St. Elizabeth — where he was also ordained on September 24, 1991 in the Bamboo Baptist Church. In January 2001, he assumed the pastorate of the Annotto Bay Circuit of Baptist Churches, St. Mary where he served until 2011.
The difficulty in writing and reading Patois is most likely due to the fact that most Jamaicans have not yet been taught the syntaxes and nuances associated with Jamaican Patois. This concern is being addressed by trained personnel who are reportedly conducting seminars across the island on how to read and write Jamaican Patois!
We came to know K.G. Kirby as someone with whom you always knew where you stood – granted, that could change with each passing minute! We came to know him as someone whose outspokenness and bluntness required huge doses of patience and resolve! We came to know him as someone whose demeanour threatened to mask his soft-heartedness - he had a tenderness about him which could disarm anyone. We came to know him as someone with a robust personality and rollicking laugh - he was engaging and accommodating in ways beyond description. Ken was self-effacing and self-giving, he was never motivated by material things and his life was marked by simplicity.
Of course, there are counter-points to the above-mentioned counter-points but neither space nor time allows for their inclusion in this article.
The Rev. Mr Kirby brought all that and more to the discharge of his ministry and one can well imagine how exciting and challenging those relationships were! He threw himself fully in his work and no one could question his diligence and dedication as a pastor. Pastor Ken visited his members. He treated Bible study and preaching with the requisite seriousness matched with the appropriate preparation. He organized the congregations, immersed himself in their special activities (cooking the chicken and pork at harvest time etc.) and was clearly the leader among the people. Upon reflection, we perhaps should not be afraid to admit that Ken was an enigma, while not necessarily believing that to be a negative diagnosis. Through our dealings with him, we were challenged because he did not fit our stereotype. Indeed, we may yet discover that Ken was probably a more authentic version of what it means to be truly human than many of us pretend to be. And in that discovery, we could well rejoice that his faith in God taught us many lessons about God and how God deals with His children. In all of this, we acknowledge the presence and role of Maureen and the boys in Ken’s ministry. When you listened to and observed them, and the ways in which Ken spoke of them, you formed the view that they were more than just ‘trophies’ but an integral part of who he was and what he did. Once again, death forces us to reflect on life and the many lessons that God would have us embrace and reaffirm from the life and death of Rev. Kenneth George Kirby. As a community of faith, we acknowledge the abiding presence of Almighty God and we turn to that God, asking Him to remind us often that Ken will not come back to us but that we will go to meet him. Let us remember Maureen, Kemar, Joel and Jerry especially on that journey, that they will ever find strength in the sustaining arms of God. The Lord our God will be with them and the God of Jacob and Ken’s God will be their refuge as they adjust to life without him.
Karl B. Johnson General Secretary 5th May, 2012
The Rev. Kenneth George Kirby was laid to rest at Grace Baptist Church, Oracabessa, after the funeral service at Ocho Rios Baptist Church on May 5, 2012.
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In most cases, one doubts that the “laughter” is one of ridicule or disrespect for the Word of God (albeit in Patois). Neither is it a sustained laughter! Again, in the words of Rev. Courtney Stewart: “It is a laughter that says, ‘I never dreamt that this was possible - the Bible is actually being read in my own Jamaican Patois!’”
Notwithstanding the views on both sides of the spectrum, one truly hopes that the Patois Bible will really play a meaningful role in the life and ministry of the Jamaica Church, to the glory of God and the good of mankind.
Shalom
Rev. Dr Dylan Touissaint is the pastor of Edgewater-Waterford Circuit of Baptist Churches located in Portmore, St Catherine, Jamaica.
Peace with God:
(cont’d from page 7)
4. The Christian community assumes the prophetic role when it is able to speak truth to power, to governments and corporations and to challenge them for their exploitative and inhumane acts. How does the church position itself in this regard. Can the church claim to be just in the treatment of its own employees? And if the church is unjust, can it claim the moral right to challenge anyone else? The church should educate itself on some of these matters and not wait to react. 5. Do not oppress your weaker neighbour, for divine punishment will overtake those who pervert justice for their own end. The mistake the society makes when it oppresses the poor is to think that the poor has no power. They might lack political power, they might lack economic and social power, but the poor not only have God on their side, but they possess spiritual power. 6. Offences against the heritage of the defenseless are an offense against God, not just against abstract economic justice. 7. Is the church playing Elijah’s role or Ahab’s, in sharing in Jezebel’s responsibility by permissive silence and quietism? A final point emerging from the passage. We may want to indentify with a character in the passage. Many would not select Queen Jezebel as she is presented as one of the most wicked women in the Bible. She may have been treated worse than she really was but that was the intention of the Deuteronomistic writers. We have looked on Elijah, but how much of a model do we see in Ahab. We may need to repent of our ways as Church, as we have stood by and said nothing while violence prevails in the market place. We look away- on the other side- as we do not want to trouble the waters.
THE JAMAICA BAPTIST REPORTER JUNE 2012
News from Around the Churches
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HUTCHINS HILL BAPTIST BREAKS GROUND
estled in the cool hills of Horse Guards in St James, Hutchins Hill Baptist Church has its genesis in the ministry of the late Rev. Dr C.A. Morgan whose tenure was filled with mixed fortune. He is remembered by congregants as a great preacher and loving politician who did much for the communities of upper St. James. Persons within the Jamaica Baptist Union Rev. Conrad Thomas breaking ground. Looking on (L-R) are (JBU) remember him as Deacon Wesley Fowles (chairman of the St James Brotherhood the man responsible for branch), Deacon Franklyn Binns (Springfield Baptist Church), the break in fellowship Deacon Dalton Watson (Hutchins Hill Baptist Church) and Sister Arlene Thorpe (Tangle River Baptist Church). between the JBU and Maldon Circuit of Baptist Churches—comprised of Maldon, Basgrove and Hutchins Hill until 1972. During 1953 and 1972, the churches in the Circuit were affiliated to the National Baptist Convention of America, which affiliation gave birth to Hutchins Hill Baptist Church On June 18, 1972, the members of Maldon Baptist Church decided to re-apply to the JBU for membership. The Hutchins Hill and Basgrove churches, however, decided to remain with the National Baptist Convention of America; but in 2009, both churches re-applied to the JBU for membership and they were warmly accepted.
Circuit in general and Hutchins Hill Baptist in particular. Hutchins Hill is now preparing to relocate its buildings on lands belonging to the JBU, as the property on which it is presently located is not owned by the JBU. The building is in a deplorable state and space is inadequate. We are tremendously grateful to God that on 4th December 2011, we broke ground for the Deacon. Franklyn Binns of the Springfield Baptist Church breaking ground with Deacon. Wesley Fowles Chairman of St. James construction of a new Brotherhood, Deacon. Reuben Woodstock from Maldon Baptist building. To this end, we Church, Rev. Conrad Thomas, Dea. Dalton Watson from Hutchins give honour and glory to Hill Baptist Church and Sis. Arlene Thorpe of Tangle River Almighty God; may His Baptist Church looked on. name be praised forever. This is but a step of faith as no clear path has been identified for financing this worthy cause. Remembering always that faith moves mountains, the people of Horse Guard, with their warm and genuine community spirit, are faithful. They know that the Lord, through the Holy Spirit, will see the project through to completion. The guest speaker at the groundbreaking ceremony was the Rev. Lloyd Richards, deputy moderator of St James Baptist Association.
On 4th December 2011, the community of Horse Guard witnessed a critical milestone in the history of Maldon
FLETCHER’S GROVE BAPTIST CHURCH COMPUTER LABORATORY/INTERNET CAFÉ
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letcher’s Grove Baptist Church, in culminating its year-long celebration “Commemorating 170 Years of Mission and Ministry”, in Sandy Bay and adjoining communities in Hanover, has partnered with the Universal Access Fund and established a modern computer lab to serve Sandy Bay and its environs. The centre was opened and dedicated on December 15, 2011. The dream of establishing a computer lab was realized with sacrificial efforts by members who toiled tirelessly to Fletcher’s Grove Baptist Church - New wing [rear right] houses computer centre Computer laboratory centre construct the building, which houses the facility. The Environmental Club, The church now serves the community, partnering with HEART Trust NTA, by an outreach ministry of the church, established in 2005, submitted a project proposal to the Universal Access Fund, training and certifying people in computer skills. Internet and photo copying requesting a grant for the project. Funding of $3.8 million was approved for setting services are also offered at a minimal cost. A homework centre is also facilitated. up the lab with 25 new computers, chairs, tables, two years’ free Internet access, a We give God the glory for this work of peace in empowering people. projector, a screen and two printers. THE JAMAICA BAPTIST REPORTER JUNE 2012
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News from Around the Churches
DEDICATION SERVICE – TANGLE RIVER BAPTIST CHURCH
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rural community located in southern St. James, Jamaica, Tangle River was first known as Henny Mountain and East Jericho. In 1901, it was officially re-named Tangle River. The community is bordered by Summer Hill to the north, Flamstead Garden to the south, Maldon to the east and the Henny Mountain to the west, and is accessed by Montego Bay to St. Elizabeth main road. The soil is limestone in nature and, therefore, underground waterways, caves and sinkholes exist. The district has numerous natural gullies, which provide an excellent natural drainage system throughout the community. The community was a part of the St James and Trelawny Maroon settlement and was made free after the first Maroon war. Tangle River first had donkey tracks, and then in 1838, the tracks gave way to roads, which could accommodate carts and buggies; and in 1956, an unpaved roadway was made to provide access for vehicular traffic. Tangle River has an estimated 936 residents with 57% in the age group 29 years and below. The nuclear family is the dominant family structure. The community comprises four districts: Tangle River, Roper, Cooper Road and Prosper. The main economic activity is subsistence farming.
Over the years, the community has survived a number of major land slippages—in 1903, in 1932, in 1979 and in 2004 during the passage of Hurricane Ivan. The church and the basic school were damaged extensively by the hurricane and relocation was considered.
Worshippers in front of Tangle River Baptist Church gather for the opening and dedication service.
Rev. Conrad Thomas at lectern; Seated L-R: Rev. Everton Jackson Superintendent Minister, Rev. Dr Heckford Sharpe - pastor of Westgate Hills Baptist Church and Rev. Cawley Bolt JBU president
For a long time, there were five churches in Tangle River; but in 2003, under the leadership of the Rev. Dr Heckford Sharpe, Tangle River Baptist was established, increasing the number of churches to six. Baptist witness in the community catered to the educational needs of the community, the only basic school was established.
After an exhaustive and frustrating seven years search, the Tangle River Baptist family identified a house and worship services were conducted there. With a membership of 32 persons, it was a struggle to remodel the house into a church. It proved a challenge, an awesome task to complete this project with limited financial resources. But with God’s enabling power guiding and inspiring, in the 8th year after the destruction, the church became the proud owner of the property because of the warm and generous heart of Mrs Seata Vernon. Our sincere gratitude to her.
Community members participating in the service of dedication of Tangle River Baptist Church
We are grateful to all who contributed in one way or another to make this new Tangle River Church a reality. Our faith in God that allowed us to accomplish what is now a reality in Tangle River—is a new beginning and an indication of God’s providence. To God be the glory, great things He has done.
COMPUTER CENTRE MALDON BAPTIST CHURCH HELPS COMMUNITY
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Rev. Karl Johnson, General Secretary of the Jamaica Baptist Union delivers keynote address. Seated from right: Minister of Social Security and Labour and Member of Parliament, the Hon. Derrick Kellier; Mr. Kenroy Russell, Rev. Conrad Thomas, Councillor Glendon Harris; and Mrs. Yvonne Campbell-Kerr (back).
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nown for its traditionally cool climes, the district of Maldon was a little heated with excitement on Sunday 29th January, 2012 when its Branch Texas Learning Path and Technology Centre opened the newlyrefurbished building, equipped with 20 computers, a coloured printer, a projector and a screen. The Centre is funded by a grant from the Universal Access Fund. The facility is
expected to make a threefold offering that will impact on persons in the community and beyond: 1) increased computer literacy for participants, 2) improved school performances for students and 3) opportunities for the under-educated and under-employed to gain valuable skills in Information Technology.
Computer lab in the newly refurbished Branch Texas Learning Path and Technology Centre in Maldon
Members and friends from the community view the facility with great expectation. It will enhance skills training in the community. In the 1950s, the Rev. C.A. Morgan had sought help from the National Baptist Convention in Houston, Texas, USA, through the Rev. C. S.
THE JAMAICA BAPTIST REPORTER JUNE 2012
Cont’d on page 15
Regional and International News
CARIBBEAN BAPTIST FELLOWSHIP MID-TERM ASSEMBLY AUGUST 22-26, 2012 THEME: IN STEP WITH THE SPIRIT- LIVING BY THE SPIRIT
TUESDAY, 21 AUGUST • Arrival of participants ST
WEDNESDAY, 22ND AUGUST • 9:00 am 3:00 pm – Executive Meeting • 7:00 pm – 9:00 pm – Opening Worship: Theme: “In Step with The Spirit – Living by the Spirit” Speaker: Rev. Dr. William Thompson THURSDAY, 23RD AUGUST • 8:30 am – 9:30 am – Bible Study: Presenter: Rev. Dr. Delroy Reid-Salmon Topic: New Life in the Spirit: Galatians 5: 16-26 • 9:45 am – 11:00 am – Plenary 1 • 11:00 am – 11:30 am – BREAK • 11:30 am – 1:00 pm - Plenary 2 • 1:00 pm – 2:30 pm – LUNCH • 2:30 pm – 4:00 pm – GROUP PRESENTATIONS/DISCUSSIONS 1. Organizing the Church for Ministry, Presenter – Rev. Karl Henlin 2. Preparing for Disaster, Presenter Rep from ABC 3. Effective Evangelism in the 21st Century. Presenter – Rev. Daniel Nottage • 7:30 am – 8:30 pm Evening Worship: Topic: Starting the Journey – Conversion Preacher: Rev. Dr. Randal Kanel FRIDAY, 24TH AUGUST • 8:30 am – 9:30 am Bible Study: Presenter: Rev. Dr. Delroy Reid -Salmon Topic: “In Step with the Spirit of the New Covenant” - Jeremiah 31:31-34 • 9:45 am – 11:00 am - GROUP PRESENTATIONS/DISCUSSIONS (Repeat) 1. Organizing the Church for Ministry
2. 3. • • 1. 2. • • • •
Preparing for Disaster Effective Evangelism in the 21st Century 11:00 am – 11:30 am – BREAK 11:30 am – 12:30 pm – GROUP PRESENTATIONS/DISCUSSIONS Technology in Worship in the 21st Century, Presenter – Rev. Stanford Simon Preaching in the 21st Century, Presenter – Rev. John Malcolm 1:00 pm – 2:30 pm – LUNCH 3:00 pm – 4:30 pm – Plenary 3 – Presentation – “How Baptists Can Work Together in the 21st Century 4:30 pm – 5:30 pm – Affinity Groups – Men/Women/Youth 700 pm – 8:30 pm – Worship –Topic: Strength for the Journey – Consecration Preacher: Dr. Roopchand Benny
SATURDAY, AUGUST, 25TH AUGUST • 8:30 am – 9:30 am – Bible Study Presenter: Rev. Dr. Delroy Reid - Salmon Topic: “Incorporated into the Body of Christ by the Spirit”: 1 Corinthians 12:12-13 • 9:30 am – 11:00 am - Plenary 4 • 1–11: 00 am – 11:30 am – BREAK • 11: 30 am – 1:00 pm – Plenary 5 • Lunch and Tour • 7:30 pm – Cultural Evening –(Antigua Baptist Churches) SUNDAY, 26TH AUGUST • Sharing in worship in the Baptist Churches in Antigua • Baptist Rally (Open Air) – Sponsor by Antigua Baptists Preacher: Rev. Dr. Burchell Taylor MONDAY, 27TH AUGUST • Departure
THE JAMAICA BAPTIST REPORTER
JUNE 2012
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Regional and International news A life-changing experience. Youth strengthened . . . encouraged . . . emboldened
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hristian unity may require rethinking the use of the language of ethnicity, said Baptist World Alliance General Secretary Neville Callam, at a lecture in Texas in the United States.
Callam, who delivered the annual T. B. Maston Lectures in Christian Ethics at HardinSimmons University’s (HSU) Logsdon Theological Seminary in Abilene, Texas, in April, argued, “that terms like ‘ethnic’ or ‘ethnicity’ are not as unproblematic as some may think.” In his first lecture, titled, Ethnicity: Establishing Borders of Exclusion, Callam identified three principal understandings of ethnicity and suggested that terms such as “ethnic” and “ethnicity” may be understood as mythical concepts that play a major role in social differentiation, and may actually be used to promote negative stereotypes.
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While the meaning of “ethnic churches” is not used in the same way by those who adopt it, it appears “that [the] designation is reserved for churches formed by immigrant people or for persons deemed to be minorities in their residential context,” Callam said. He asked that care be taken in the use of the language of ethnicity and offered suggestions on how this can be achieved. In his second lecture, entitled Communion: Celebrating Inclusive Community, Callam posited that Holy Communion is a community meal that potentially can overcome boundaries that Christians construct through the use of ethnic categories. The meaning of the Holy Communion as a community-defining and solidarity-conferring meal, he said, “implies that Christians need to deconstruct their understanding of ethnicity in order to enable the acknowledgement of our common bond in Christ Jesus.” In this way, he continued, “the Lord’s Supper will be a celebration of grace, a banquet of love, and a festival of solidarity. The T. B. Maston Lectures in Christian Ethics is an annual lecture series presented by Logsdon Seminary and The Logsdon School of Theology of HSU. The lectures seek to honor the legacy of Dr. T.B. Maston, longtime professor of Christian ethics and pioneering Baptist ethicist, known for his writing and teaching in the areas of biblical ethics, race relations, family life, church and state, and character formation. © Baptist World Alliance May 4, 2012
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CARIBBEAN IMMIGRANTS STRUGGLE TO FIND CHURCH HOME IN THE US
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aribbean Baptist immigrants have difficulty fitting into Baptist churches in the United States. This was revealed at a recent conference of Caribbean immigrants in New York City.
The April National Gathering of Caribbean Diaspora Baptist clergy, leaders and churches was billed as “a missional event to acknowledge and initiate discussion on the emergence, contribution and role of Baptists in the continuum of the Caribbean Diaspora.” A common theme expressed by Caribbean immigrants at the conference was the difficulty to find a “church home” upon migrating to the US. Raymond Anglin, a past general secretary (during the 1980s) of the Jamaica Baptist Union (JBU), stated that he “experienced a kind of culture shock upon moving to the United States.” The Baptist churches he encountered in Florida and Georgia were “different from his experience in Jamaica in terms of authority, leadership, the attitude to and role of women, and in their understanding of training.” Anglin, who says he now “has a fulfilling ministry as a Presbyterian pastor”, indicated that his background in Jamaica prepared him for his current situation, as it “gave him an ecumenical dimension of ministry”. Delroy Murdock, pastor of a United Methodist Church in New York and a former Baptist pastor from Jamaica, said that upon coming to the US, he “could not find a Baptist church that looked anything like those in Jamaica”. Edward Jenkins, another Methodist pastor in New York, who was a Baptist pastor in the Caribbean, said that he sees himself “as a Baptist in a Methodist church”. Banmattie Ram, a Baptist pastor from Guyana, said that most of the Baptist churches she encountered in the US “were different from her experience in the Caribbean”; she stated that one, however, must do ministry wherever one is.
tremendous possibilities for co-operation between CBF and the Caribbean Diaspora churches.” This is possible, he said, because Caribbean people, whether in the Caribbean or elsewhere, share a common history as well as common needs for affirmation, self-actualization and a theology that speaks to our context. Jackson informed participants at the conference that the CBF has plans to enter into collaboration with the United Theological College of the West Indies (UTCWI) to establish a Centre for Caribbean Baptist Studies at that institution. The UTCWI, an ecumenical college that is part of the University of the West Indies, the main university in the English speaking Caribbean, trains many of the Caribbean Baptist pastors. [BWA, Washington] Eron Henry, associate director of communications for the BWA, indicated that Caribbean Baptists in general, including those in the Diaspora, have played important roles in the BWA and have held significant positions within the international Baptist organization. Henry made special mention of current BWA General Secretary Neville Callam, Caribbean Baptists who are BWA vice presidents, and those who sit on committees and commissions of the BWA. Delroy Reid-Salmon, president of the Caribbean Diaspora Baptist Clergy Association, which convened the conference, announced that his group is spearheading the establishment of a chair in the name of Horace Russell, at the UTCWI. Russell is a past president of the school in the 1970s and later became a vice president and professor of historical theological at Palmer Theological Seminary near Philadelphia in the USA. Samuel Simpson, a Jamaican immigrant to the US, was honoured for helping to pioneer the formation of Baptist churches that ministered to Caribbean immigrants in New York City, beginning in the 1960s. He recently retired as pastor of the Bronx and Wake Eden Baptist churches, two of the churches he founded.
Everton Jackson, Baptist World Alliance (BWA) regional secretary for the Caribbean and executive secretary/treasurer of the Caribbean Baptist Fellowship (CBF), said, “There are
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THE JAMAICA BAPTIST REPORTER JUNE 2012
© Baptist World Alliance May 9, 2012
NEWS FROM AROUND THE CHURCHES Computer Centre
Congratulations to all who were successful in the Sunday School Examinations held in October 2011. Those who received the highest passes are listed below. They were specially mentioned at the recent JBU Assembly and presented with trophies. YOUNGER CHILDREN Friendship Baptist Church Bethel Baptist Church Yallahs Baptist Church Rhoden Hall Baptist Church Kettering Baptist Church
Mathieu Gager Esther Fraser Marteina Burton Renecia Davis Tori- Elizabeth S. Lindo
1st 2nd 3rd 3rd 3rd
OLDER CHILDREN Edgewater Baptist Church Old Harbour Baptist Church Edgewater Baptist Church Old Harbour Bay Baptist Ebenezer Baptist Church (F/Paths) Edgewater Baptist
Jameish Davis Shauntelle Edwards RoJay Leachman Jamar Lee Ron Reid Sheree Harris
1st 2nd 2nd 3rd 3rd 3rd
YOUTH 1 Mamby Park Baptist Webb Memorial Baptist St. John’s Baptist Church (B/Town)
Patrice Edwards Lovina Shaw Khrysten Walker
1st 2nd 3rd
Youth 11 Glade Baptist Church Ebenezer Baptist Church (L/Tavern) Bethel Town Baptist Church
Shanice Brown Abigale Clarke Crystalee Gardner
1st 2nd 3rd
YOUTH 3 Gregory Park Baptist Gregory Park Baptist Gregory Park Baptist
B’Andra Haughton Loren Barrett Philip Henlin
1st 2nd 3rd
YOUNG ADULTS Bethel Baptist HWT Giblatore Baptist Gregory Park Baptist Mandeville Baptist
Oniel Francis Anna-Kaye Mighty Travesha Hines Kellene Rowtham
1st 2nd 3rd 3rd
ADULTS - Regular Linstead Baptist Church Ocho Rios Baptist Grace Baptist (G/Mineral) Savanna-la-mar Hopewell Hanover Calvary Baptist Wakefield Baptist
Dimario Sullivan Nicola Llewellyn Patricia Meikle Keren Coke Valerie Marston Patricia Harris Donna Morgan
Branch, with expectation to establish a training facility, given the absence of a high school in these parts of St James. In 1955, the Branch Texas College was established and in 1959, the college became grant-aided through the Jamaica Ministry of Education. The college did not only assist in alleviating the economic challenges faced by students who had to travel long distances for education but it also transformed the entire south St James area. The college provided buses to transport students from as far as Cambridge to Maldon. Unfortunately, political interference led to the closing of the Branch Texas College, creating
Members of the community gather for the cutting of the ribbon at the technology centre.
Lillieth Ledford Claudia Bailey Claudine West
Community member, Isolyn Vaughns, cuts ribbon to open the Branch Texas Learning Path and Techology Centre. Hon. Derrick Kellier assists
a major void in a hopeful community. The Ministry of Education built the Maldon High School but it could not replace the significant contribution of the Branch Texas College. In 2009, the Social Development Commission (SDC), in partnership with the Maldon Baptist Church Christian Education Department, submitted a proposal for the establishment of the facility. The Centre obtained funding of J$3.8 million through the Universal Access Fund, with the church, community and other stakeholders contributing approximately $2.4 million in cash and kind.
The dreams of Maldon Baptist became a reality as the Branch Texas Learning Path and Technology Centre was dedicated and opened. The guest speaker, Rev. Karl Johnson, General Secretary of the Jamaica Baptist Union, challenged the community and its environs to affirm the resurrection of the Centre, be enriched by its programmes and to embrace the changes that will come to the people. The Minister of Labour, the Hon. Derrick Kellier, noted that “the world is changing and technology is growing and as such, these parts of St James needed to embrace technology and become savvy with its use, or be left behind” in this globally technological world. Congratulatory messages came from Angella Mullings, Secretary of the St James Baptist Association; Beverly Tulloch of the Branch Texas Alumni; Kenroy Russell of the Maroon Town Development Area; Tracian Phillips-Thomas, Community Development Officer of the SDC and Councillor Glendon Harris.
Women in the Bible
1st 1st 2nd 2nd 2nd 3rd 3rd
Adults – Church Based Assesment Ebonyvale Baptist Ingrid Bennett 1st Brown’s Town Baptist Ann-Marie Thomas 2nd Old Harbour Bay Baptist Blondette Wright 3rd Gregory Park Baptist Dahlia Carless-Roach 3rd TEACHERS Mandeville Baptist Zion Hill Baptist Gregory Park Baptist
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THE JAMAICA BAPTIST REPORTER JUNE 2012
Orpah
Abigail Priscilla Rahab Hagar Tamar Lydia Mary Phoebe Esther Gomer Salome Vashti Zipporah Naomi Bathsheba Eve Ruth Jezebel Lois Martha Orpah
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