Boston First Baptist Church and Mattapan's Saint Angela's Catholic Church choirs uplifted the service with songs. Rev. Father Charles Gabriel of Dorchester's St Matthew Catholic Church gave thanks to God for the country's blessings. Rev. Gary Theodat of Golgotha Seventh Day Adventist of Roslindale asked for deliverance for Haiti, while Reverend Nicholas Homicile of the Baptist Tabernacle of the Evangelical Voice prayed for unity. The President of the Association-of Haitian Pastors of New England, Rev. Pastor Paul Daniel of Evangelical Baptist Church of the North Coast, closed the worship with a prayer of consecration and the final blessings. The reflection part of the gathering ended with a series of short and precise messages.
Not rooted or identified as a Brazilian martial art, Capoiera Angola is the foundation of which African-Brazilians adapted the rhythmic form of self-defense and offense called Capoiera. The indigineous Capoiera Angola is the mother/father of Brazil's Capoeira, which was formed when Africans from Central Africa were brought to South America in bondage. Capoeira Angola goes further.
Just as dance forms originating from Saint-Domingue made their way into southern culture, religion also left its indelible marks. It is well documented that the Vodou religion in New Orleans began to blossom around 1800 with Sanite Dede, a free woman of color who arrived from Saint-Domingue. The Saint-Domingan Vodou priestess was replaced in 1820 by New Orleans's native Marie Laveau, who became legendary. Haitians were for the most part Catholic; their presence in the various U.S. cities where they settled gave rise to the establishment of a number of biracial congregations. In Baltimore, in 1829, four colored Saint-Domingan women--Elizabeth Lange, Marie Magdelene Baas, Marie Rose Boegue, and Marie Therese Duchemin--established the Oblate Sisters of Providence, the world's first Black religious community, and founded the School for Colored Girls.
Members of the Victory Tabernacle New Testament Church of God gathered by the seaside behind the Forum Hotel in Portmore following their three-hour worship service to witness children, a few males and many women urging them to give their lives to Christ. Photograph (Reverend Errol Duncans of the Victory Tabernacle New Testament Church of God in Portmore, St. Catherine.)
Haitian Catholic artists are as excited about this event as the rest of the community is. Some of them will attend the convention, and Jean Robert Themistocle, one of the pioneers of the organization of Haitian Catholic artists in the diaspora, composed a song based on the theme of the convention. The guests at the convention will be the first to hear and to sing this song with Jean Robert. It is a time of great grace for the Haitian community in the diaspora.
"`Faith in the Future' is a clarion call to these churches to look at the shape of faith in UK society - and the role they will play in it." A total of 60 speakers will appear in more than 50 sessions. Speakers will include Rev Arlington Trotman, Bishop Joe Aldred, Bev Thomas, Bishop Paul Jinado, Bishop John Sentamu, Les Isaacs and Bishop John Francis. "Over the last 50 years, the black majority churches have transformed the shape of churchmanship in the UK," he said, "as black churches represent many of the most vibrant and fastest growing congregations in the country.
Who is it that speaks for our private face? Those of us who take communion at Mass on Sunday morning still intoxicated with the echoes of beating drums from the Vodun ceremony the night before. You know the saying: We are 95% Roman Catholic and 95% percent Vodun. What is it that makes a former Catholic priest more apt to run a country than say, a Vodun priest, a Hougan? To most of us, this would be an atrocity. The country would certainly fall into the wrath of hell if this were to take place. We are trying to move forward not backward, the voices of decency would say. And besides, you would not find a well-educated, well-traveled Vodun priest in the mountains of Ayiti. Ayiti's vision is found in Vodun. Not the religion that it has become, but the very essence of the spirituality. It is the essence of the Ayitian people. After all, these were the conditions under which Ayiti gained its independence. Our country was formed in a ritual - a ritual that called on the guidance and protection of our ancestors who survived the journey from Guinea, as they say in Vodun, and those who were indigenous to the land. The essence of Vodun is to give honor to those whose shoulders we stand on. It is a reverence to the unseen forces that truly determine our fate as a country and it is a time-tested method handed down to us to ensure a successful life.
A recent editorial in the Trinidad Express quotes V.S. Naipaul in describing the idea that "if people cannot live in the day they would live in the night", as indicated in the greater willingness of people to cross the fine line between legitimate religion and superstition as life becomes more complex and challenging. The `mental darkness' to which the author was referring is the result of "the inevitable accompaniment of social marginalization and economic hopelessness in which so large a part of our population lives." From Montreal to Toronto to New York and the Caribbean there would seem to be a proliferation of new churches (38 in one small Toronto community), and ministers with questionable credentials promising solutions to all problems (`miracles' to be more precise) including childlessness, drug and alcohol addiction, impotence, disease, release from `spells', and depression. All for a price, of course. Two recent cases involving the deaths of teenagers in Trinidad can also serve to highlight the extremes to which this new `religion' has gone. In the first case a 17-year-old girl who became sick at her parents home was taken to her late grandmother's house (apparently a well-known Baptist woman in South Trinidad) where her body was kept for three days after her death (in spite of decay and flies) in the hope that the spirit of her dead grandmother would resurrect her back to life.
