In the previous two chapters, I explored the contours of the church's theological development using the pilgrim and missionary paradigms. Building on these two theological notions, I shall call attention to the particular contribution and role of the Caribbean diasporan church in the resident homeland. I shall contend, therefore, using the ministry of Egbert Ethelred Brown and the missionary practice of establishing congregational and denominational churches, that the Caribbean diasporan church is the Christian theological voice and symbolic expression of diasporan peoplehood. As such, the church functioned as a moral agent, a source of learning and a symbol of Caribbean diasporan autonomy.

In ordering this discussion, I will consider three dominant ways in which the church fulfilled the function as a voice of the Caribbean diaspora in the resident country; namely, by providing a theological critique of racism, the initiation of a Caribbean diasporan Christian intellectual tradition and the establishing of an autonomous Caribbean diasporan church tradition. Before proceeding, however, it is essential to discuss the theological guide the church uses to define its role in the resident society.

A Theological Framework

The role of the Caribbean diasporan church in the resident country is grounded firmly in the Christian faith. For this reason, the development of this church tradition cannot be understood without reference to the theological factor that informs the Caribbean diasporan religious experience.