In Trinidad, the first official policy in respect to religion was the Code Noir of 1789, which was a set of slave laws published by the Spanish governor of Trinidad, José María Chacón. This Code stated that slaves were to be taught the Catholic faith and be given days off on Sundays and holy days.
Dr Eric Williams, the country’s first Prime Minister and a historian, noted in a 1973 speech to the Methodist Church that, “There was generally speaking only one Church, the Roman Catholic Church, at the time which governed directly or indirectly a large part of Europe. It was not only a Church, it was also a most powerful state. The Church came to the West Indies with enormous powers naturally derived from its pre-eminent position in Europe...the Spanish regime in the early years in the West Indies was dominated by the determination to keep out all Moslems and all Protestants from the Catholic territories...You will find throughout this entire period the active association of the Church with the slave system of the Caribbean...”
HARSH TREATMENT
In 1797, the British took over Trinidad, at which point the island’s free population included 1295 white males, 856 white females, 2094 coloured males, 2382 coloured females, 495 Amerindian males and 587 Amerindian females. Enslaved Africans totalled 5396 males and 4613 females. Although there are no records of the religious affiliations of these groups, it is reasonable to assume that the majority of whites and “coloureds” were Catholic.
In 1800, Thomas Picton, Trinidad’s second British governor whose tenure lasted until 1813, issued a new set of slave laws. These were generally seen as harsher than the Code Noir, and here the impact of religion on the treatment of enslaved Africans may be seen. Generally, the French and Spanish planters, who were Catholic, seemed to have treated the enslaved Africans less harshly than the British Anglican planters.
However, since most of the British inhabitants were not planters, they would also have had less opportunity to proselytise among the Africans, even if they had been so inclined. This difference was observed by the colony’s third governor Sir Ralph Woodford, who governed from 1813 until he fell seriously ill in 1828 and died at sea on his way back to England. In an 1817 letter, Woodford asserted that “Nothing can contribute more to the improvement of the Negroes than the custom of evening prayers, it renders them submissive, order and devout. The Spaniards invariably attend to this and their Negroes are much more obedient and well ordered than others. On the French estates the Sunday evening is rarely passed over without prayers but on the English it is seldom if ever observed.”
CATHOLIC SUPPRESSION
One of the key objectives of the British government was to undermine the power and influence of the Roman Catholic planter class in Trinidad (the “French Creoles”). At first, the Church of England tried to suppress all other religious groups, especially Catholics, but this proved futile, in part because Catholicism had first-comers’ advantage and in part because Trinidad had a continual flow of settlers who followed many different religions. The Anglicans hardly bothered with Tobago, which in 1812 had seven parishes but just one clergyman who had no church building.
The British government thus used the alternative strategy of education to gain support from the populace of the colony. In 1835, the British Parliament created a Negro Education Grant to fund all nonconformist churches that wanted to establish schools. The Baptists declined, but Moravians, Presbyterians and Methodists joined with the Anglican church to educate the African-descent people. These “ward schools” operated on secular principles, rather than attempting to have the Anglican clergy compete with the Catholics to win converts from the Africans and the newly arrived indentured labourers from India.
TOBAGO
In Tobago, which became a ward of Trinidad in 1889, the first government school was not constructed until 1938. Before that, all the schools were run by churches, and even the private ones were started by religiously prominent individuals. The established denominations in Tobago included the Anglicans, Methodists, and Catholics, but Seventh Day Adventists came to the island in 1890, London Baptists in 1895 and the Gospel Hall Brethren in 1923. In Tobago by 1838, there were already 12 day schools, 110 Sunday schools, and three evening schools, with 1,678 students.
Table One shows the religious make-up of the society in 1911, when the total population of Trinidad was 333,552. This was the template for the religious traditions of Trinidad and Tobago.
MORTON BRINGS PRESBYTERIANISM
Since people of European descent made up just a small percentage of the population, the large blocs of Catholics and Anglicans show the success of these churches in converting African-descent persons to these religions just two generations after the abolition of slavery. Twenty years later, Catholics had expanded their congregation at nearly three times the rate of the Anglicans, even though the colonial government was British. However, the most significant increases occurred among the Presbyterians and Baptists which, although still small groups, increased their membership by 32 per cent and 34 per cent respectively.
In the case of the Presbyterians, this was mainly due to the conversion of East Indians, who were specifically targeted by that church. The first Presbyterian missionary came in 1836 to minister to Scottish planters as well as the enslaved Africans. In 1843, a Mission was established by the United Presbyterian Church of America. However it was when 29-year-old Reverend John Morton came to the island in 1868 that the Presbyterian sect really established its roots in Trinidad. Morton soon observed that East Indian parents were reluctant to send their children to ward schools, and decided to focus on that community for education and conversion.
AFRO-CENTRIC BAPTISTS
In the case of the Baptists, the consciousness of African ancestry may have been a key factor in African-Trinidadians embracing that sect since, while Trinidad was the least African of all the territories in 1833, the island afterwards became the most African in respect of the latest contacts with Africa in the 19th century through arrivals of slaves bound for Brazil and Cuba rescued by British navy. Most of these Africans were Yoruba, and both Spiritual Baptists and Orisa followers are drawn from the same socioeconomic cohort (poor and black) and, indeed, Baptist churches often shared compounds with Orisa shrines. Orisa in Trinidad also has elements of Catholicism which had been incorporated into the original Yoruba beliefs.
20TH CENTURY CHANGES
Table Two shows the proportional changes in religious membership from the mid-20th century. Both Catholics and Anglican experienced significant declines, with the Anglican church’s membership falling most steeply. All the other major denominations remained more or less steady. The Wesleyans and Moravian sects, which had come to the Caribbean specifically because of the anti-slavery sentiments of founder John Wesley, had vanished from the census, presumably subsumed under the Methodist church. But, although Methodists were influential in Tobago, where the Catholic influence was less pronounced, they never gained a real toehold in Trinidad.
By contrast, the upper-class of Trinidad were up to the early 20th century still the Catholics. In a seminal 1953 study, the sociologist Lloyd Braithwaite wrote: “Most of the members of the upper-class are either Roman Catholic or Anglican, but these are by no means identifiable as upper-class religions. Affiliation to these Churches, and to the Presbyterian, Wesleyan, Baptist and Moravian, is to be found through all the social classes. It is really on the Seventh Day Adventists and those sects which are here described as non-Christian which have...an affiliation with the lower class. Thus, the religious tie cuts across the divisions of social class...However, although religious affiliationdoes not follow class lines there is stratification within the Church itself. For instance, the high dignitaries in all the Christian denominations are mostly Europeans.”
CHRISTIANITY NOW?
What, then, is the state of Christianity in T&T in the 21st century? Table Three provides a snapshot. While Catholics remain the largest group, the RC church shows dropping membership compared to 2000 and even 1990. The denominations that are growing are the Jehovah Witnesses, Seventh Day Adventists, Baptists and, especially, the “born-again” Christian sects. This implies that the literalist or fundamentalist religious ethos is attracting more of the population.
Historically, religion has played a key role in shaping the social norms, institutions and policies of Trinidad and Tobago. Even if the influence of the different denominations has now shifted, the pattern in the 21st century seems little different than it was 100 years ago.
SIDEBAR
Book referenced for this article:
The Plantation Slaves of Trinidad, by Meredith A John, 1988.
Caribbean Religious History. Ennis B Edmonds & Michelle A Gonzalez, 2010.
The Changing Society of Tobago 1838-1938. Susan E Craig-James, 2008.
Forged from the Love of Liberty. Dr Eric Williams. 1981.
He Had The Power. Frances Henry, 2008
Social Stratification in Trinidad. Lloyd Braithwaite, 1975.
Caribbean Favoured Presbyterianism. Jerome Teelucksingh, 2008.
TABLE 1:
Religious denominations in Trinidad, 1911.
Denomination Number Percentage
Roman Catholic 106,113 32%
Anglican 90,045 27%
Hindu 85,087 26%
Muslim 14,857 4%
Wesleyans 12,383 4%
Presbyterians 8,562 2.5%
Moravians 7,069 2%
Baptists 5,562 1.6%
Seventh Day Adventists 886 0.2%
Buddhists 428 0.1%
(Source: Central Statistical Office)
TABLE 2:
Secular percentages for main Christian religions 1946-2011
Religion 1946 1960 1990 2011
Roman Catholic 35% 36% 29% 22%
Anglican 24% 21% 11% 6%
Presbyterian 4% 4% 3% 3%
Baptist 2% 2% 3% 7%
Seventh Day Adventist 1% 1% 4% 4%
(Source: CSO censuses)
Table 3:
Christian religions, 2011
Religion Number Percentage % change 2000-2011
Roman Catholic 285,671 21.6% -1.4%
Pentecostal/Evangelical/Full Gospel 159,033 12% +108.4%
Baptists, Spiritual & Other 90,953 6.8% +14%
Anglican 74,994 5.7% -13.6%
Seventh Day Adventist 54,156 4.1% +22.7%
Presbyterian/Congregational 32,972 2.5% -10.2%
Jehovah’s Witness 19,450 1.5% +8.4%
Methodist 8,648 0.7% NA
Rastafarian 3,615 0.2% NA
Moravian 3,526 0.3% NA
(Source: Central Statistical Office, 2011 census)