Speaking in Latin Tongues

For some while anthropologists, and sociologists interested in religion, have known that something almost entirely unexpected is happening in Latin America. Suddenly the great Catholic continent, home of almost half the Catholics in the world, is swarming with evangelicals, above all with Pentecostals. For three centuries Latin America was out of bounds for Protestants. Even when they were allowed in on sufferance they were tucked inconspicuously under the wing of liberal anti-clericals. Clearly they were a sort of appendage to the liberal idea which would wither away when proper revolutionary mobilizations got under way. Time and social evolution could be relied upon to empty their back-street chapels.

Nothing of the sort has happened. It is clear that over the last few decades social evolution has turned whimsical— and not only in Latin America. The Protestant revolution now occurring is a massive shift in people’s identifications and in their priorities. The poor and the fairly poor have created a free market of faiths in which rival organizations compete for survival. These organizations offer services and demand personal commitment. What they offer is participation, a healing of body and soul, and a network of mutual support. What they demand is discipleship and discipline, at work, in the family, and in the church. Suddenly it looks as if Max Weber might be alive and well and living in Guatemala City. According to the New York Times, the Protestant constituency in Brazil alone probably amounts to some 25 million people.

DM

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David Martin

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For some while anthropologists, and sociologists interested in religion, have known that something almost entirely unexpected is happening in Latin America. Suddenly the great Catholic continent, home of almost half the Catholics in the world, is swarming with evangelicals, above all with Pentecostals. For three centuries Latin America was out of bounds for Protestants. Even when they were allowed in on sufferance they were tucked inconspicuously under the wing of liberal anti-clericals. Clearly they were a sort of appendage to the liberal idea which would wither away when proper revolutionary mobilizations got under way. Time and social evolution could be relied upon to empty their back-street chapels.

Nothing of the sort has happened. It is clear that over the last few decades social evolution has turned whimsical— and not only in Latin America. The Protestant revolution now occurring is a massive shift in people’s identifications and in their priorities. The poor and the fairly poor have created a free market of faiths in which rival organizations compete for survival. These organizations offer services and demand personal commitment. What they offer is participation, a healing of body and soul, and a network of mutual support. What they demand is discipleship and discipline, at work, in the family, and in the church. Suddenly it looks as if Max Weber might be alive and well and living in Guatemala City. According to the New York Times, the Protestant constituency in Brazil alone probably amounts to some 25 million people.