Latin America Interpretation on Protestant Congregations
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Latin America Interpretation on Protestant Congregations
Protestant congregations and the enthusiasm of their members for evange- lism and for the vocational interests and social concerns of a new generation.
Now, thirty years later, the picture has changed dramatically. Mainline Protestant churches have become an increasingly important factor in the lives of people and in society all across Latin America, but they are no longer in the forefront. In fact, in a recent study of Protestant growth in Latin America, David Stoll, a North American anthropologist, hardly mentions them. His book Is Latin America Turning Protestant? focuses on those to whom he refers as evangelicals, primarily Pentecostals.2
What has happened in this short period? These Protestant churches, which responded so well to the aspirations of an emerging social class in one historical situation, became so identified with that class that they were incapable of responding to the new situation created by the rise of another class.
There are, of course, many poor men and woman in these churches, and many missions in poor urban and rural neighborhoods. But mainline Protestantism has not been able to become a church of the poor, where the poor feel completely at home. When the poor enter a Presbyterian or Methodist church, they quickly realize that the way people dress and relate to one another, as well as the language and forms of worship that those in charge use, are quite foreign to them. Churches whose doctrines, system of values, and general religious outlook were largely transplanted from North America—with the consequence that they have been slow in sinking deep roots in Latin American culture—are not committed to making the radical changes demanded of them if the gospel is to become incarnate in the world of the poor. Some poor persons join these churches, but in doing so, they run the risk of alienating themselves from the culture and the religious world-view of their neighbors.
Pastor-centered churches tend to offer little room to laypersons, espe- cially those who are poor or have little formal education, for full participa- tion in worship, evangelism, teaching, and preaching. Many young men and women from the poorer classes feel themselves called to the ministry.
Usually, however, they are required to leave their communities and spend several years in theological seminaries. Here they come to think of the ministry as a middle-class profession, providing them with a certain status and economic position in society. Then, too, the growth of pastor-centered churches is limited by the need to erect a certain type of church building and to support the aspirations of their pastors. The result is that these churches, while they may place a great deal of emphasis on evangelism, nonetheless have difficulty growing rapidly among the poor. In addition, the life style encouraged by their religious and moral ethos leads pastors as well as lay-
- Is Latin America Turning Protestant? (Berkeley/Los Angeles/Oxford: University of California Press, 1990).
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persons to be more interested in upward mobility and professional advance- ment than in making the sacrifices necessary to enter into the world of the poor and reinvent the church there.
Many pastors and laypersons in such mainline Protestant churches are not only aware of this crisis but are seeking to respond to it by moving closer to the poor, standing in solidarity with them in their struggles, and striving for theological and spiritual renewal. In some denominations, indigenous people are making important changes; and new ecumenical developments are creating closer ties between Protestants in these older churches and the new Evangelicals. But unless these developments bring about a radical transformation in these Protestant churches oriented toward the United States, their position will become ever more precarious and more marginal in the years ahead.
T h e reinvention o f t h e c h u r c h in the Christian base communities
In the early seventies, a significant number of priests and nuns decided to move closer to the poor. By so doing, they successfully set in motion a process that has led to the creation of a new model of church, the Christian Base Communities.
Those who took this early step established a new pattern of missionary service, in which teams of women and men went to live in poor neighbor- hoods. These teams found ways to support themselves as they associated with grassroots movements and worked toward the formation and development of these base communities. This example set by priests and nuns has often been followed by doctors, teachers, social workers, and other young professionals. Frequently, members of the CBCs have risen to positions of leadership and have continued the ministry originally carried out by clergy and laypersons from the outside. By virtue of all these efforts, conditions have been created for the establishment of dynamic, self-supporting, ecclesial communities and for their spontaneous growth among the poorest of people.
This new model of church that is emerging has several distinctive characteristics:3
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