Slavery Of Faith...the quietly kept story of a young woman's escape through the jungles of Jonestown, Guyana the morning of the massacre November 18, 1978 and her struggles to live in the aftermath. November 18, 2008 marks 30 years since the Jonestown, Guyana Massacre/Suicides and the death of its founder, the Reverend Jim Jones. Escaping Jonestown, Guyana the morning of November 18,1978 with nine others, Leslie Wagner-Wilson then twenty one years old, trekked thirty seven miles through the jungle with a 40-pound care package strapped to her back with a sheet, her son, later to be known as the youngest survivor of Jonestown. That evening, she would be told that Jonestown was gone along with her plan to escape and return with her father, Richard Wagner who was a part of the Concerned Relatives to free the rest of her family. Amongst the carnage would be her husband, mother, brother, sister, niece, nephew, sister in law, brother in law and the friends she had grown up and loved since 13. Slavery of Faith reveals the life of a thirteen year old coming of age in the heart of People's Temple Disciples of Christ Church where the pastor Jim Jones, exhorted his followers to consider him divine and to call him "Father" while he touted his extra-marital affairs from the pulpit. The world of Jim Jones was one of inverted ideals, isolation and alienation. However, what began as a church that appealed to peoples inner spirit to help others, was turned into a living hell. Yet it was a place she would go, half a continent away, to be with her 2 year old son, who'd been taken to Jonestown by Jim Jones as he made his exodus to Guyana. It shares the horrors of Jonestown - the labor punishment squads, suicide drills, sleep deprivation, drugging, and humiliations. It also takes the reader through the escape that she says was revealed to her in the spirit. Thirty years since Jonestown, Slavery of Faith also chronicles her return to the U.S. under a veil of secrecy in fear of the "death squads", her fight to maintain her faith in her most darkest hours; suffering survivors guilt, drug addiction, a family suicide, and finally redemption. It shares her journey through psychological and spiritual jungles to reach a place of remembrance-- to "live their love and not their deaths." Faith has allowed her the resiliency to as she states "tuck and roll" and discover that through pain, tragedy and joy, her life has found divine order.

Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.

Twenty-five years after its original publication, Slave Religion remains a classic in the study of African American history and religion. In a new chapter in this anniversary edition, author Albert J. Raboteau reflects upon the origins of the book, the reactions to it over the past twenty-five years, and how he would write it differently today. Using a variety of first and second-hand sources-- some objective, some personal, all riveting-- Raboteau analyzes the transformation of the African religions into evangelical Christianity. He presents the narratives of the slaves themselves, as well as missionary reports, travel accounts, folklore, black autobiographies, and the journals of white observers to describe the day-to-day religious life in the slave communities. Slave Religion is a must-read for anyone wanting a full picture of this "invisible institution."

This book looks at a United States that continues to be driven by racial and cultural divisions, from the disproportionately high number of incarcerated African Americans to heartfelt disagreements over the true nature of marriage and the proper role of faith in public policy.

During the Civil War, traditional history tells us, Afro-Christianity proved a strong force for slaves' perseverance and hope of deliverance. In Slavery, Civil War and Salvation, however, Daniel Fountain raises the possibility that Afro-Christianity played a less significant role within the antebellum slave community than most scholars currently assert. Fountain presents a new timeline for the African American conversion experience, insisting that only after emancipation and the fulfillment of the predicted Christian deliverance did African Americans more consistently turn to Christianity. Freedom, Fountain contends, brought most former slaves into the Christian faith.

Examines the spiritual and earthly results of conversion to Christianity for African-American antebellum writers. Using autobiographical narratives, Yolanda Pierce argues that for African Americans, accounts of spiritual conversion revealed "personal transformations with far-reaching community effects.

"First reconstructs the culutral matrix of African American religion, a total way of life formed by Protestantism, American culture, and the institution of slavery (1619-1865). Whites from Europe and Blacks from Africa arrived with specific, differing views of God, faith, and humanity. Hopkins recreates their worldviews and shows how white theology sought to remake African Americans into naturally inferior beings divinely ordained into subservience. The counter voice of enslaved blacks is the birth of the Spirit of liberation." -- Back cover.