Research on in Latin America: A Bibliographic Essay John H. Sinclair

generation ago John A. Mackay observed, "There was dated to 1900 and 1901, when Hubert W. Brown gave lectures at A a time ... when two illusions were current regarding Princeton, Auburn, and Western seminaries thatwere published the religious situation in Latin America. One illusion was that as Latin America: The Pagans, the Papists, the Patriots, the Protes­ this region was the most solidly Roman Catholic of all the great tants, and the Present Problem.' areas of the world. The other illusion was that Latin America is Two indigenous interpreters of Latin American Protestant­ an area where Protestant Christianity has little significance. ism in the first half of the twentieth century stand out: Erasmo Recent dramatic events have brought both these illusions to an Braga and Alberto Rembao. Braga, a Brazilian Presbyterian, end."! wrote PanAmericanismo: Aspectoreligioso (1916),5 which opened Especially over the latter part of the twentieth century there the religious dialogue between the Americas. Rembao, a Mexi­ has beenan increasing awareness in the world Christian commu­ can Congregationalist, followed a generation later with Discurso nity of a vibrant and growing Protestant presence in the midst of a la naci6n evange1ica; this work recognized the emergence on Latin American society. Protestantism has achieved a new level Latin soil of an authentic new religious community called los of maturity in its understanding of the complex social and eoangelicos" Within this period appeared a cadre of outstanding political realities of the continent and its place in that society. The writers such as Sante Uberto Barbiere (Argentina), Gonzalo following review of research on Protestantism in Latin America Baez-Camargo(),andSantiagoCanclini (Uruguay). There comes from an immense body of literature and is necessarily were also expatriate missionary authors: John A. Mackay, W. highly selective.' Whereas in the early years of the twentieth StanleyRycroft, Reginald Wheeler, Webster Browning, and Ken­ century serious research often fell to expatriate missionaries and neth Grubb. scholars, in the last half-century much valuable research has The classic work of this era is without doubt Mackay's come from scholars born, raised, and educated in Latin America. volume The Other Spanish Christ (1932).7 Of this monumental Considerable research has been done by recognized academics; work Jose Ortega y Gassett wrote, "This is a profound and well other studies, often of equal value, have been produced by lay documented study of the spiritual history of Indo America.... scholars. The most insightful research will always come from With a perception, so special of the Anglo Saxon race, Mackay those whose personal destiny is caught viscerally in the subject establishes landmarks and traces relationships which other writ­ of their endeavors. ers hardly recognize.:" Not until the early twentieth century was Latin America Following in Mackay's footsteps was his disciple W. Stanley defined as a cultural and political entity rather than as merely Rycroft, who wrote two definitive volumes, Sobre estefundamento geographic areas identified as South America, Central America, (1944)9 and Religi6n y fe en la America Latina (1958).10 These and the Caribbean. For many years it seemed that Latin America volumes summarize Latin American religious history, the prin­ was not considered of great importance by world historians. cipal ideological currents of the time, and the achievements of Arnold Toynbee visited the region only once, making a briefstop Protestant work in Latin America. in Puerto Rico. Though he wrote little about Latin America, he at The research done by Gonzalo Baez-Camargo on early Prot­ least foresaw a time of increased importance: "There are things estants in Latin America, beginning with those summoned to happening in Latin America today, things, that, in myjudgment, appear before the Spanish Inquisition, is of immense historical could have the same historical significance as the Renaissance of value." Thomas S. Goslin in Losevange1icos en laAmericaLatina, the fifteenth century.":' sigloX/X presented an overview of developments in the early to Protestant Christianity in Latin America often was thought late nineteenth century." Kenneth Grubb, for many years associ­ to lie outside the purview of Christianhistory; it was seen merely ated with World Dominion Press, contributed several volumes as an extension of Protestantism from North America, Britain, in the 1920sand 1930s on mission workamongindigenousSouth and Europe. This echoed the way that Roman Catholicism in American groups." George Howard, a Uruguayan Methodist, Latin America was understood as a projection of Iberian Catholi­ surveyed religious liberty for Protestants in Religious Libertyin cism. Latin America as a world region and in particular the Latin America?" This book was widely distributed among the uniqueness of Latin American Protestantism were slow to be members of the United States Congress because of its implica­ recognized. tions for the rights of United States citizens living in Latin America. James Goff documented religious persecution in Co­ Research from the Early Years lombia in a doctoral thesis published by a Roman Catholic documentation service in Mexico." Roman Catholic scholars Since Protestantism arrived late in Latin America, much signifi­ also moved to take seriously the presence of Protestantism in cantresearch didnotbeginuntilthe mid-twentiethcenturywhen Latin America, as reflected in the research done by Camilo the burgeoning growth of evangelical Christianity caught the Crivelli, Angelo Rossi, and Prudencia Damboriena." attention of the Christian world. Nevertheless, an early effort to Another source of information about the early years of place Latin American Protestantism in its proper context can be Protestantism in Latin America is the preparatory studies and the proceedings of the major Protestant conferences held in Latin John H. Sinclairservedas a Presbyterian missionaryin Venezuela and Chile, America between 1916 and 1961. This literature includes re­ 1948-60,andassecretaryfor thePresbyterian Church(USA) missionboardfor search on the growth in numbers and in vision of the Protestant Latin Americaand the Caribbean, 1960-73. denominations in Latin America." A series of twenty-six study

110 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH papers on the role of Protestantism in Latin American culture included 3,115 listings)was made possible throughthe efforts of were presented at the annual study conferences, 1957 through more thanforty Protestantmissionhistorians in every country in 1967,of the Committee on Cooperationin LatinAmerica.18 These Latin America. conferences included addresses by leaders of nondenomina­ In 1973 the Asociacion Interconfessional de Estudios tional mission boards, such as Kenneth Strachan of the Latin Teologicos at the Instituto Superior Evangelico de Estudios America Mission, as well as denominational board executives. Teologicos (Buenos Aires) initiated a more comprehensivebibli­ In 1961 the Evangelical Foreign Missions Association pub­ ography on religious materials published in Latin America (and lished the first listing of mission agencies working in Latin in relation to Latin America). Entitled Bibliografia teol6gica America with a country-by-country analysis, as well as a de­ comentada, it was a multiyear project (from 1973 to 1990).38 nomination-by-denomination listing." Since then there have The Mennonite missions and national churches in Latin been several updates of that information. Operation World lists America published an excellent listing of historical materials in several of the major agencies working in each country." Fuller "Mennonites in Latin America."?" As far as the author can ascer­ listing of U.S. and Canadian agencies with a country-by-country tain, no similar comprehensive listing of other denominational breakdown is available in the Mission Handbook: U.S. and Cana­ materials has appeared. dian Christian Ministries Overseas: 2001-2003.21 Several recent publications include sections on the contributions of evangelical' Missionaries and Church Leaders missions, among them Earthen Vessels: AmericanEvangelicals and Foreign Missions, 1880-1980, edited by Joel A. Carpenter and The pioneers of evangelical Christianity in Latin America were Wilbert R. Shenk:" Toward the Twenty-first Century in Christian mainly the colporteurs of the Bible societies from NorthAmerica Mission, edited by James M. Phillips and Robert T. Coote:" and Great Britain. The work of James Thomson, the tireless Mission at the Dawn of the Twenty-first Century, edited by Paul Scottish Baptist layman who began work in South America in Varo Martinson:" and Evangelicals andPolitics in Asia, Africa,and 1816, was researched by Donald Mitchell, a missionary from Latin America, by Paul Preston." New Zealand serving in Peru." He drew heavily from the travel letters of James Thomson, published in London in 1827.41 Widening Academic Perspectives Arnoldo Canclini authored one of the several books about Commander Allen Gardiner, an early Protestant missionary By the 1960s interest in Protestantism in Latin America as a martyr." Francisco Penzotti, an intrepid Argentine colporteur, subject of serious research had extended beyond students of wrote his autobiography, which spanned sixty years of journeys religion andhistory. For example, a bodyof literaturebeganto be around South America." produced by sociologists of religion. Among these were the The storyof RobertR.Kalley, M.D., an independentmission­ North American Emilio Willems (writing on Protestantism in ary with a Congregationalist outlook who pioneered Protestant Brazil andChile )26 andthe Swiss scholarChristianLalive D'Epinay work in the Madeira Islands and Brazil, was written by Michael (on Pentecostals in Chile)." Following soon after, Cornelia L. Testa in 1963.44 The lives and work of Bishop Sterling of the Flora, a sociology doctoral researcher, studied the mass mobili­ Falkland Islands" and Edward F. Every" of the SPCK, British zation of Pentecostals in Colombia to affirm lower-class solidar­ Anglicans serving in southern South America in the 1880s and ity." Gonzalo Castillo Cardenas, a sociologist of religion and 1890s, reflect the deep commitment of British evangelicals to member of a new generation of Protestant researchers, docu­ extend their ministries out beyond the expatriate communities. mented the struggle of indigenous peoples for a place in modern The work of the Methodist lay educator William Morris is society in The Lifeand Thought of Quintin Lame?' detailed in the story of the founding of industrial arts schools in A critical study of the older Protestant churches in Peru and Chile by Juan B. A. Kessler stands as one of the first works that penetrated below the level of triumphal mission board report­ The evangelical pioneers ing.'" The doctoral dissertations of Paul E. Pierson and Robert L. McIntire on the inner struggles of Presbyterianismin Brazil were were mostly the colporteurs significant contributions." Wilton Nelson's study of Protestant­ of the Bible societies. ism in Costa Rica is in need of revision and updating." Daniel P. Monti's analysis of the impact of immigrant Protestantism in the Rio de la Plata region during the nineteenth century details the Argentina." The contribution of another pioneer missionary, arrival of the Waldensian, the German Lutheran and Congrega­ David Trumbull, in Chile, is told by Irven Paul in A Yankee tionalist, the Swiss and Dutch Reformed, and other immigrant Reformer in Chile:" churches." This volume was followed by an in-depth study by The early missionary efforts in Colombia of Henry Pratt and threesociologists, WaldoVillalpando, ChristianLalive D'Epinay, other Presbyterians were researched and presented by Wilmar and Dwain Epps, who researched the interplay of the historical, A. Quiring in "The Establishment of Evangelical Christianity in sociological, and theological impact of the Rio Platense Protes­ Colombia, 1825-1900."49 A fascinating unedited autobiography tant community." The Mennonite immigrant communities in of Alexander Allan, a New Zealand Presbyterian missionary in Paraguay were documented by J. W. Fretz.35 Wilkens Winn Colombia, is to be found in the Day Missions Library of Yale recounted the Central American Mission's pioneer missionary University Divinity School." work in Honduras and Guatemala." Robert L. Wharton, founder of the influential Presbyterian The first bibliography on Protestantism in Latin America, school La Progresiva in Cardenas, Cuba, is the subject of a Protestantism in Latin America: A Bibliographical Guide, was the biographyby Rafael Cepeda." The biographies of two outstand­ work of the present author when he served as secretary for Latin ing Mexican Protestant lay leaders, Moises Saenz" and Ignacio America for the Presbyterian Church (USA)37 The compilationof Gutierrez Gomez,53 are among the many biographies that enrich this volumein 1967 (also a revision and amplificationin 1976that the history of Protestantism in Mexico. A biography of Frederick

July 2002 111 J. Huegel, pioneer Disciples of Christ evangelist, was writtenby scientists and mission historians has written on many aspects of his son." Three disciples of Gonzalo Baez-Camargo edited a evangelical Christianity in that country." volume of essays on the contributions of this distinguished Research on Mexican Protestantism was ably carried outby Christian educator and journalist." A biography of Mexican Jean-Pierre Bastian, a Swiss sociologist who spentyears teaching Congregationalist Alberto Rembao, erudite editor of La Nueva at the Comunidad Teol6gica de Mexico. He has published sev­ Democracia, the leading Protestant journal for intellectuals be­ eral books on Mexican Protestant history.'? Churches in the tween 1920 and 1963, is still to be written. El Centro Alberto Dominican Republic were researched by William L. Wipfler in Rembao has recently been established in his home city, 1964, with special attention to the Roman Catholic, Protestant, , to encourage studyof this greatjoumalist's writings. and Episcopal churches." Marcos Antonio Ramos has provided We know of the work of Frederick Crowe, the pioneer Bible in recent years a survey of the Protestant movement in Cuba/" colporteur to Guatemala (his first visit took place in 1835), Guatemalan Protestants depend on an eighty-five-year-old but through his autobiography." The official documentation related valuable unpublished manuscript by Edward M. Haymaker, to his residence in and subsequent expulsion from Guatemala who garnered historical material from the early years not found has been compiled by David Escobar." elsewhere." A centennial history of the Presbyterian work in Guatemala was prepared in 1983 by Jose G. Carrera and the late Protestantism in Particular Countries David Scotchmer." An example of the numerous sociological studies on Protestants in Guatemala is God and Production in a The research that has been produced on Protestantism in Brazil Guatemalan Town.65 is vast. Emile G. Leonard wrote a social and ecclesiastical history Ecuador has long had the smallest percentage of Protestants of Brazilian Protestantism in French in 1953, which was trans­ of anyLatinAmericannation. The basicresearchin thatevangeli­ lated and published in Brazil in 1963.58 A cadre of trained social cal community was carried out by Washington Padilla J. in the

university bookshop, and published Halls of Residence (1954). Harold W. Turner In these years Turner sought seriously to apply Christian Remembered insightsto NewZealandpubliclife andexploredissuesseminal to gospel and culture concerns that would blossom in his final decade. Harold W. Turner, Presbyterian minister, missionary scholar, inaugurator of university departments of 1954-1966: RecognizingGod'scall to theologicalteaching, religious studies, founder of the Centre for New the Turners migrated to Britainwith their four children. Since Religious Movements. Born January 13, 1911; died only a part-time role opened up, he accepted a position in May 5, 2002, age 91. SierraLeone at Fourah Bay College. Settlinginto the faculty of theology, Turner was not so sure about a new staff member HaroldW. Turner'slifeworkin documentationof newreligious fresh from the British evangelical hotbed, Tyndale House, movements in primal societies changed the way the academic Cambridge. But AndrewWalls soonbecamea close friend and world understands religion. More widely, each period of his the lives of these two remarkable scholars intertwined from life and ministry contributed significantly to the study of thatpoint. religion and missiology. Eighteen months into this ministry, an unplanned but 1911-1954. Born in rural New Zealand, in 1929 Turner divinelyappointedmeetingfocused Turner'sacademicfuture. completed secondary schooling in Auckland, was baptized, In his own words: joined the Presbyterian Church, and began teaching Sunday school. Headed for an engineering career Turner enrolled at Our family was swimming at Lundi, the ocean beach near Canterbury College of the University of New Zealand, but Freetown favoured by expatriates.... On the beach there was beforegraduatingin 1935witha first class M.A. in philosophy, one African in an unusual white gown, with a few others his church involvement led to a change of career towards coming and kneelingbefore himwhile he placed an ironrod on their heads and said something over them. In curiosity I rather Christian ministry. Then followed, as church expectations of brashly went and asked him about it. the day required, a longengagementto "that girl in the choir," Maude Yoeman, while Turner completed theological training Until then African Independent Churches had received at Knox College, Dunedin, plus a final term in Edinburgh, little serious academic attention. Turner became involved Scotland, under John Baillie. firsthand and began ferreting out documented information, Ordained and married in 1939, during fifteen years of ably assisted in those pre-photocopier days by Maude as pastoral ministry, Turner pioneered an ecumenical student transcriber. By 1962 he had amassed data for his Melbourne chaplaincyin NewZealand,establishedtwouniversitystudent College of Divinity doctoral thesis, published in two volumes halls of residence, started the nation's first campus-based as History of an African IndependentChurch (1967). From 1963 to 1966 Turner joined Andrew Walls at the John M. Hitchenlectures in missionat theBibleCollege ofNew Zealand ReligiousStudiesDepartmentin thenewUniversityof Eastern andPathwaysCollege of Bible andMission in Auckland, New Zealand. Nigeria. There he began documenting the presence, history, He researched Pacific missionhistory under Andrew Walls and Harold and practices worldwide of what he taught Westerners to call Turner at Aberdeen. New Religious Movements in Primal Societies (NRMs). His

112 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 1970s but was cut short by his untimely death. Simon Espinosa en America Latina" by Prien waspublishedin 1978in Germanand finished the research in 1989.66 Juan B. A. Kessler has given us a in Spanishin 1985.The workhasspecialsignificancefor Lutheran good survey in Historia de la Evangelizaci6nen el Perti." Protestants, since the author carefully details the penetration of A recent doctoral dissertation by Donna Laubach Moros, a Lutheranism through immigrant communities in Latin America. Presbyterian mission worker in Spain, gives us the first major These two histories are supplemented by the sections on work in English on Protestantism in Venezuela." This study is Protestantism in a multi-volume series published by the Com­ complementedbyDomingo Irwin's studies onthe early mission­ mission on the Study of the Christian Church in Latin America ary work of the Evangelical Missionary Alliance in western (CEHILA).72 The CEHILA project was launched in 1973 when a Venezuela." Irwin is a professor of history at the Universidad group of Roman Catholic and Protestant historians metin Quito, Andres Bello in Caracas. Ecuador, under the guidance of Enrique Dussel of Argentina. The twenty-year writing project took its perspective from libera­ General Histories tion theology. The basic question the historians asked was, How has the church in Latin America been an instrument of liberation Two researchers have given us an overview of two hundred and of oppression? Writing from such a point of view is difficult, years of Protestantism in Latin America: Jean-Pierre Bastian and since much church history is written from a triumphal stance, Hans-Jiirgen Prien. Their works should be read together to get a largely for the consumption of supporting constituencies. Each complete picture. Bastian writes as a sociologist of religion, and of these volumes has a section written by a Protestant historian Prien as a church historian. Bastian's Una breve historia del on Protestantism in the author's country. The contributions vary protestantismo en America Latina" interprets the implantation of in perspective and quality, yet the collection as a whole is Protestantism within the framework of forces of social, eco­ valuable as a complement to the above-mentioned histories. nomic, political, andideologicalchange. Lahistoriadelcristianismo There have been very few attempts to research the historical

conceptual tools are still foundational for this now distinct source of material in a crucial chapter of Newbigin's seminal field of academic study. Gospel in a PluralistSociety. 1966-1972. Turner moved to the University of Leicester, 1989-2002. Back in New Zealand, Turner was soon England, to develop a new department around his own burdened by the state of the church and the superficialityof its phenomenological approach to studying religion. In 1967 he influence in New Zealand society. Again, he gathered key published the first of what became six annotated volumes, people around him to form the Gospel and Cultures Trust, Bibliography of New Religious Movements in Primal Societies, later DeepSight Trust, with a mission to address worldview documenting primary source materials on six continents. Two assumptions of New Zealand. years of teaching at Emory University's School of Theology in In his final decade Turner published three books through Atlanta, 1971-72, gave opportunity to visit and document DeepSight Trust. Each sums up a key strand of his life's work. NRMs among Native Americans. TheRootsofScience: An Investigative Journey Through theWorld's 1973-1981. Back in Britain, Andrew Walls invited Turner Religions (1998)showshowmodernscience couldonlydevelop to join him at the University of Aberdeen. Turner traveled in Westernsocieties, becausetheirJudeo-Christianworldview extensively-backto NewZealandresearchingMaorireligious alone provides the essential philosophical foundations for the movements in 1976; around Melanesia in 1977, assisting flourishing of scientific inquiry. Frames of Mind: A Public missionaries and national scholars in understanding Cargo Philosophy of Religion and Cultures (2001) sums up Turner's Cults; and forging important links with Afrikaaner Christian understanding of culture, religion, and their essential scholars such as David Bosch in South Africa in 1978. interrelationships, and explores Christian and specifically Turner'swritingflourished. Encyclopaedia Britannica (1974) Trinitarian philosophical options. The Laughter of Providence: carried his definitive eight-page entry, "Tribal Religious Stories from a Life on the Margins (2001) is the closest Turner Movements-New," plus twenty-four shorter articles. In this came to autobiography. He repeatedly spoke up for period appeared From Temple to Meeting House: The misrepresented religious groups, a role he never sought, but Phenomenology and Theology of Places of Worship (1979) along felt obliged to fill, despite the misunderstanding it cost from with a host of journal articles. orthodox church people. These stories illustrate his 1981-1989. Turner moved in 1981 to the Selley Oaks commitment to upholding the truth with personal integrity. consortium of church-related colleges associated with the Turner knew and served One who is Truth, so he could Universityof Birminghamto setupthe CentreforNew Religious not accept eithershoddythinkingor misrepresentation. Hence, Movements as a permanent home for his priceless NRMs also, his rigorous standards for writing and bibliographic resources. Ongoinginstructionalprogramswereincorporated referencing, and his acceptance of other people as they are, for into both the Selley Oaks consortium and the university. what they are, without prejudging them. This made him, not Redeploying his gifts of friendship and collegiality in some distant guru, but a lively mentor, friend, and counselor Birmingham, Turner discovered another internationally to many of us. renowned cross-cultural septuagenarian, who also refused to -John M. Hitchen sit back in retirement, Lesslie Newbigin. Both were concerned that Christian theological and philosophical insights Harold W. Turner's liMy Pilgrimage in Mission" was published in the fundamental to the Western heritage were being ignored. INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH, April 1989, pp. 71-74. Little wonder that Turner features as a primary reader and Ed.

July 2002 113 context in which Protestant missionary expansion was carried Most textbooks tell the story of Christianity as a record of out in the late nineteenth and twentieth centuries. Recently an events that happened in Europe in past centuries; Christian excellent doctoral dissertation was written by Arturo Piedra history in the non-Western world seems tacked on as an after­ Solano, from Costa Rica, at the University of Edinburgh. Based thought. A consultation in April 2001, The History of the World on research in the archives of missionary societies, Piedra gives Christian Movement, highlighted the vastly expanded scope of us the full story behind the decision to exclude most missionary Christianity and outlined the issues to be faced by mission work in Latin America from the agenda of the 1910 World historians wishing to recast the historiography of non-Western Missionary Conference in Edinburgh." Christianity. The consultationprojected publication of a series of The Protestant section of CEHILA sponsored several study books over a five-year period to fill the gap in the education of conferences in the early 1990s that focused on the distinct role of most Christians concerning the global spread of Christianity. Protestantism in Latin American culture. Two volumes of essays The first volume, authored by Dale Irwin and Scott Sunquist, emerged from those conferences, Protestantismo y cultura en appeared recently." Latin American mission research is now AmericaLatinaand Protestantismo y politica en AmericaLatinay el challenged to position its work within the context of global Caribe." Christianity. An anthology of documents on the early years of Christian­ In recent years the Pew Foundation has funded a series of ity in the New World, both Roman Catholic and Protestant, was studies on religious liberty and evangelization in several world prepared in 1989 by the late H. McKennie Coodpasture." Pub­ areas under the direction of the Center for Religion and Law at lished by Orbis Books, the anthology includes original material Emory University. One of these volumes, Religious Freedom and about the missions in the West Indies, Central America, Mexico, Evangelization in Latin America: The Challenge of Religious Plural­ southwestern United States, Peru, and Brazil; the beginnings of ism, delves into specific areas of tension faced by Roman Catholi­ Protestantism; the emergence of Roman Catholic lay move­ cism, nondenominationalism, and historic Protestantism." Spe­ ments; the model of /I a new Christendom"; and the impact of the cial attention is given to Cuba, Mexico, Guatemala, Peru, Colom­ Second Vatican Council on Latin American life. bia, Argentina, and Chile. Unfortunately, to date only one attempt has been made to and Future Challenges write an ecumenical history of Latin America." An authentic cultural history of missions in the twentieth Newchaptersin Protestantresearchhavebeenwrittenin thepast century needs to be well researched, well presented, and sensi­ twenty years by Latin American Pentecostal researchers such as tively interpreted. To undergrid such research there is urgent Juan Sepulveda of the Iglesia Mision Pentecostal (Chile) and need for the preservationof mission archival materialwithinand Manual Gaxiola of the Iglesia Apostolica de Mexico; both hold outside of Latin America. In November 2001 the Billy Graham doctoraldegreesfromthe UniversityofBirmingham.Two Internet Center at Wheaton College sponsored a consultation on nonde­ services now link Pentecostal researchers: SIPALC (Information nominational mission archives." This area, so vital to mission Service on Pentecostal Studies in Latin America), Lima, Peru, research, has been neglected for years. These archival materials directed byBernardo Campos, and CEEP (Center for Pentecostal are especiallyimportantfor researchrelatedto evangelicalChris­ Studies), Concepcion, Chile, directed by Luis Orellana. Bibliog­ tianity in Latin America because of the important contributions raphies of Pentecostal studies are available on these electronic of nondenominational missions. services. In March2002 the CatedraPentecostalLatinoamericana It is to be expected thatmanyyoungmissionresearchers will Itinerante was initiated, meeting for the first time at the emergefrom the growingProtestantcommunityin LatinAmerica. Universidad Biblica Latinoamericana in San Jose, Costa Rica. There are now graduate academic programs that can provide This innovative project will annually bring together researchers their training. Muchof thebasicresearch, however, will continue on Pentecostalism in Latin America, and its location will move to be done by lay historians as they record, evaluate, and orga­ from country to country." nize the fast-moving events in Latin America. The field of oral For the English-speaking world there are available several history is a promising new area of research for which minimal volumes on Pentecostalism in Latin America, written by both training is required and yet which produces significant results." secular and church historians. Three that warrant mentioning Protestantmissionhistorians have responsibility for record­ here are Power, Politics, andPentecostals in LatinAmerica,editedby ing and interpreting significant and still unfolding chapters of Edward L. Cleary and Hannah W. Stewart-Cambino; Fire from Christianhistory in Latin America. To the present, little has been Heaven, byHarvey Cox; and In thePower oftheSpirit:ThePentecos­ done to organize the research potential of the evangelical semi­ tal Challenge to Historic Churches in Latin America, edited by naries of Latin America. However, programs that encourage Benjamin F. Gutierrez and Dennis A. Smith." mission research related to specific areas are slowly emerging."

Notes 1. John A. Mackay, foreword to Protestantism in Latin America: A does the article include material on Puerto Rico or the Hispanic Bibliographical Guide, ed. John H. Sinclair (Austin, Tex.: Hispanic community in mainland United States. • American Institute, 1967), p. ii. 3. Quoted by John A. Mackay in an address to the Committee on 2. The authorunderstands"research" as carefulandsystematicinquiry Cooperation in Latin America, 1963. into or examinationof a field of knowledge in order to establish facts 4. Hubert W. Brown, LatinAmerica: ThePagans, thePapists, thePatriots, and principles. The present article includes important sources the Protestants, and the PresentProblem (New York: Revell, 1901). throughoutthe twentiethcenturybutconcentrateson researchin the 5. Erasmo Braga, Pan Americanismo: Aspecto religioso (New York: last half of the century, with only limited reference to very recent Missionary Education Movement, 1916; Eng. trans., 1917). works (especially in regard to Brazil). The citations include some 6. Alberto Rembao, Discurso a la naci6n evange1ica (Buenos Aires: La unpublished dissertations,butwitha few exceptionsarticles thatare Aurora, 1949). available in a broad spectrum of mission journals are not cited; nor 7. JohnA. Mackay, TheOtherSpanishChrist(London: StudentChristian

114 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH ASBURY

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KENTUCKY ( AMPUS: 204 N. Lexington Avenue. Wilmore. KY 40 390· 11 99 ~0 'j'lf~IJ AS B URY fLORIOA ( AMPUS: 8401 Va lencia College Lane, Orlando, FL 32825 • A "THEOLOGICAL VIRTU AL ( AMPUS: www.as buryseminary.edu/exl/exl.html , •• ,SEMINARY Movement, 1932;reprinted, Eugene, Ore.: Wipf & Stock Publishers, 29. Gonzalo Castillo Cardenas, The Life and Thought of Quintin Lame 2001; Span. trans., : Casa Unida de Publicaciones (Maryknoll, N.Y.: Orbis Books, 1972). See also Castillo Cardenas's [hereafter CUPSA], 1952, 1988, 1990, 1994). For a biography of Liberation Theology from Below(Maryknoll, N.Y.: Orbis Books, 1982) Mackay, see John H. Sinclair, Un escoces conalmalatina(Mexico City: and William D. Reyburn, The Toba Indians of the Argentine Chaco CUPSA, 1990); Portuguese trans., Um escocie com alma latina (Elkhart, Ind.: Mennonite Board of Missions, 1954). (Manhumirim, Brazil: Didaque, 1995). See also Stanton W. Wilson 30. Juan B. A. Kessler, A Study of the Older Protestant Missions and and William O. Harris, eds., "John A. Mackay: Bibliographical Churches in Peru and Chile (Goes, Netherlands: Oosterbaan and Le Resources, 1914-1992," Studiesin Reformed Theology andHistory1,no. Cointre, 1967).See Karl Appl, Historiadelasiglesias enChile(Santiago: 4 (Fall 1993): i-ix, 1-58. Platero, 1996) for a recent review of all the Protestant churches in 8. Jose Ortega y Gasset, in ElHeraldo deAntioquia(Medellin, Colombia), Chile. January 22, 1936. 31. Paul E. Pierson, "A Younger Church in Search of Maturity" (Th.D. 9. W. Stanley Rycroft, Sobre estefundamento (Buenos Aires: La Aurora, diss., Princeton Theological Seminary, 1971); Robert L. McIntire, 1944). Rycroft wrote an autobiography, Memoirs of Life in Three "Portrait of a Half Century: Fifty Years of in Brazil, Worlds (Cranbury, N.J.: J. B. Business Services, 1976). See also W. 1859-1910" (Th.D. diss., Princeton Theological Seminary, 1959). Stanley Rycroft, "W. Stanley Rycroft: Latin America Missiologist 32. Wilton M. Nelson, A History ofProtestantismin Costa Rica(Lucknow, [interview by John H. Sinclair]," American Presbyterians [Journal of India: Instituteof ChurchGrowth, 1963).This workis a condensation Presbyterian History] 65, no. 2 (Summer 1987): 117-33. of a doctoral thesis submitted at Princeton Theological Seminary, 10. W. Stanley Rycroft, Religionyfe enlaAmericaLatina(Buenos Aires: La 1957. Aurora, 1951; Eng. trans., Philadelphia: Westminster Press, 1958). 33. DanielP. Monti, Presencia delprotestantismo enelRiodelaPlatadurante 11. Seethe series, Obras ineditas 0 muy raras para lahistoria delProtestantismo el siglo XIX (Buenos Aires: La Aurora, 1969). See also Arno Enns, en la America Latina, edited by Gonzalo Baez-Camargo. This series Man, Milieu, and Mission in Argentina (Grand Rapids: Eerdmans, includes his Protestantes enjuiciados porla lnquisicionen lberoamerica 1971). (Mexico City: CUPSA, 1960). 34. Waldo Villalpando, Christian Lalive D'Epinay, and Dwain Epps, 12. Thomas S. Goslin, Los evange1icos en la America Latina, siglo XIX eds., La iglesia del transplante (Buenos Aires: Centro de Estudios (Buenos Aires: La Aurora, 1956).See also SamuelEscobar, Precursores Cristianos, 1970). See also E. Tron and E. H. Ganz, Historia de las evange1icos (Lima: Ediciones Presencia, 1984)for documentsofJames colonias Valdenses sudamericanas, 1858-1958 (Colonia Valdense, Thomson and Francisco Penzotti. Uruguay: Libreria PastorMiguelMorel, 1958),andMarcelo Dalmas, 13. Kenneth G. Grubb, TheLowlandIndiansofAmazonia (London: World Historiade los Valdenses en el Rio de laPlata(Buenos Aires: Ediciones DominionPress, 1927),From Pacific toAtlantic:SouthAmericanStudies Aurora, 1987). (London: Methuen, 1933), and other titles. 35. J. W. Fretz, Pilgrimsin Paraguay: The Story of Mennonite Colonization 14. George P. Howard, ReligiousLibertyin LatinAmerica?(Philadelphia: in South America (Scottdale, Pa.: Herald Press, 1953). See also R. Westminster Press, 1944). Herbert Minnich, "A Sociological Study of the Mennonite 15. James P. Goff, The Persecution of Protestant Christians in Colombia, Communities in Parana, Brazil" (Ph.D. diss., Univ. of Florida, 1966), 1948-1963 (Cuernavaca, Mexico: CIDOC, 1964). and Rodolfo Plett, EI protestantismo en el Paraguay (Asuncion, 16. Camilo Crivelli, S.J.,Losprotestantes enAmericaLatina(Rome: Isola de Paraguay: Instituto Biblico, 1987). Liri, A. Maciore y Pisani, 1931); Angelo Rossi, Diretorio protestante no 36. Wilkins B. Winn, "A History of the Central American Mission" Brasil (Campinas: Tipografia Paulista, 1928); Prudencio J. (Ph.D. diss., Univ. of Alabama, 1964). Damboriena, El protestantismo en America Latina (Bogota: FERES, 37. John H. Sinclair, ed., Protestantismin Latin America: A Bibliographical 1962). Guide: An Annotated Bibliography of Selected References, Mainly in 17. An example of these conference reports is found in the six volumes English, Spanish, and Portuguese (Austin, Tex.: Hispanic American related to the Congress on Christian Work in Latin America (New Institute, 1967;2d ed., SouthPasadena,Calif.: WilliamCareyLibrary, York: CCLA, 1917). 1976). 18. These studypaperswerepublishedby the Committeeon Cooperation 38. Bibliografia teologica comentada (Buenos Aires: ISEDET,1973-90). This in LatinAmerica (now the LatinAmericanand CaribbeanCommittee bibliography includes publications of the entire Iberian world. of the National Council of Churches of Christ, U.S.A.). 39. R.HerbertMinnich,WillardH. Smith, andWilmarStahl, "Mennonites 19. Clyde W. Taylor and Wade T. Coggins, eds., ProtestantMissions in in LatinAmerica: An AnnotatedBibliography,1912-1971," Mennonite Latin America: A Statistical Survey (Washington, D.C.: Evangelical Quarterly Review 46, no. 2 (April 1972): 177-235. Foreign Missions Association, 1961). 40. Donald Mitchell, "James Thomson" (Ph.D. diss., Princeton 20. Patrick Johnstone and Jason Mandryk, with Robyn Johnstone, Theological Seminary, 1972). Operation World (Carlisle, U.K.: Paternoster, 2001). 41. James Thomson, Letters on the Moral and Religious State of South 21. John A. Siewert and Dotsey Welliver, eds., Mission Handbook: U.S. America(London: Nesbitt, 1827). Copies exist in the Speer Memorial and Canadian ChristianMinistries Overseas: 2001-2003 (Wheaton, IlL: Library (PrincetonTheological Seminary), the Day Missions Library Evangelism and Missions Information Service, 2000). (Yale Univ. Divinity School), and the Biblioteca Nacional de Buenos 22. Joel A. CarpenterandWilbertR.Shenk, eds., Earthen Vessels: American Aires. Evangelicals and Foreign Missions, 1880-1980 (Grand Rapids: 42. Arnoldo Canclini, Hasta 10 ultimo de la tierra (Buenos Aires: La Eerdmans,1990). Aurora, 1951).See also G. W. Phillips, TheMissionaryMartyr ofTierra 23. James M. Phillips and Robert T. Coote, eds., Towardthe Twenty-first delFuego: MemoirsoftheCatechist J. Garland Phillips (London: Werthein Century in Christian Mission: Essays in Honor of Gerald H. Anderson & Hunt, 1961). (Grand Rapids: Eerdmans, 1993). 43. Francisco Penzotti, Spiritual Victories in South America (New York: 24. Paul Varo Martinson, ed., Mission at the Dawn of the Twenty-first American Bible Society, 1916). See also Claudio Celada, Un apoeiol Century: A Visionfor the Church (Minneapolis: Kirk House, 1999). coniempordneo (Buenos Aires: La Aurora, 1945). 25. Paul Freston, Evangelicals andPolitics in Asia,Africa,andLatinAmerica 44. Michael P. Testa, 0 apostoio da Madeira (Lisbon: Igreja Evangelica (New York: Cambridge Univ. Press, 2001). Presbiteriana do Portugal, 1963). 26. Emilio Willems, Followers of the New Faith (Nashville: Vanderbilt 45. Frederick C. MacDonald, Bishop Sterling of the Falklands (London: Univ. Press, 1967). Seeley, 1939). 27. Christian Lalive D'Epinay, Elrefugio delasmasas (Santiago, Chile: El 46. Edward F. Every, Twenty-five Years in SouthAmerica(London: SPCK, Pacifico, 1968; Eng. trans., London: Lutterworth, 1969). 1929). 28. Cornelia L. Flora, "Mobilizing the Masses: The Sacred and the 47. Bernardo Gonzalez Arrili, Vida y milagros de Mr. Morris (Buenos Secular in Colombia" (Ph.D. diss., Cornell Univ., 1970). Aires: n.p., 1955).

116 INTERNATIONAL BULLETIN OF MISSIONARY RESEARCH 48. Irven Paul, A Yankee Reformer in Chile (South Pasadena, Calif.: 67. Juan B. A. Kessler, Historia de la evangelizaci6n en el Peru (Lima: William Carey Library, 1973). See also H. McKennie Goodpasture, Ediciones Puma, 1993). See also Saul Barrera C., Origenes y desarrollo "David Trumbull: Missionary Journalist and Liberty in Chile, 1845­ de la Iglesia Evange1ica Peruana: 100 aiios de mision (Lima: CEDEPP, 1889," Journal ofPresbyterian History56, no. 2 (Summer1978):149-65. 1993), and Samuel Escobar, ed., Protestantismo en el Peru: Guia 49. Wilmer A. Quiring, "The Establishment of Evangelical Christianity bibliogrdfica y de fuentes (Lima: Centro de Investigaciones y in Colombia, 1825-1900" (M.A. thesis, Hartford Seminary Publicaciones [CENIP], 2001). Foundation, 1957). 68. Donna Laubach Moros, "A History of Protestantism in Venezuela" 50. Alexander M. Allan, "Behind the Mast and Before the Pulpit" (Ph.D. diss., Vanderbilt Univ., 1998). (unedited and unpublished MS, Day Missions Library, Yale Univ. 69. Domingo Irwin Gaffaro, La minoriaprotestante en Tdchira (Caracas: Divinity School, 1973). See also Philip O. Evaul, "Alexander M. Universidad Andres Bello, 1997). Allan: Presbyterian Missionary to Colombia, 1910-1946" (M.Th. 70. Jean-Pierre Bastian, Una brevehistoriadel protestantismo en America thesis, Louisville Presbyterian Seminary, 1964). Latina(Mexico City: CUPSA, 1986;rev.ed., 1990).See also twoworks 51. Rafael Cepeda, EI forjador de hombres: Vista y hechos de Robert L. that delineate different varieties of Protestantism in Latin America: Wharton (Havana: La Progresiva, 1953). Jose Miguez Bonino, Faces of Latin American Protestantism (Grand 52. H. EdwinRosser, "BeyondRevolution: The Social Concernof Moises Rapids: Eerdmans, 1997; Span. original, Grand Rapids: Eerdmans, Saenz, Mexican Educator, 1884-1941" (Ph.D. diss., American Univ., 1995), and Rene Padilla, Ivlision y encuentrodeculturas(Buenos Aires: Washington, D.C., 1970). Kairos Ediciones, 2001). The latter recounts episodes of Protestant 53. Jose Coffin S., El General Gutierrez,heroe presbiteriano dela reoolucion arrivals during the colonial period and the nineteenth century. maderista en (Mexico City: El Faro, 1912; 2d ed., 1980). 71. Hans-Jiirgen Prien, La historia del cristianismo en America Latina 54. Juan E. Huegel, Apostol de la cruz (Mexico City: El Faro, CUPSA, (Cottingen: Vandenhoeck& Ruprecht, 1978;Span. trans.,Salamanca: Kirios, Ediciones Transformacion, 1995). IndustriasCraficasVisedo-Horteleza, 1985).See also two dictionaries 55. Carlos Mondragon, Esteban Cortes, and Carlos Martinez Garcia, with substantial material related to church history in LatinAmerica: eds., Gonzalo Bdez-Camargo: Una vida al descubierto (Mexico City: Wilton M. Nelson, ed., Diccionario de historia de la iglesia (Miami: CUPSA, 1994). Editorial El Caribe, 1989), and Gerald H. Anderson, ed., Biographical 56. Frederick Crowe, TheGospel in CentralAmerica: TheIntroductionofthe DictionaryofChristianMissions(GrandRapids: Eerdmans, 1999).The Bible into the SpanishAmericanRepublicof Guatemala (London: Chas. Diccionario dehistoriadelaiglesia is a translation and amplification of Gelpin, 1850). the New International DictionaryoftheChristianChurch(GrandRapids: 57. David Escobar, Federico Crowe: Expedientes oficiales desu residencia en, Zondervan, 1974). y expulsion del Territorio de Guatemala (privately printed by the 72. Enrique D. Dussel, ed., Historiageneral delaiglesia en AmericaLatina, author, 1984). multi-vol. (Salamanca: Ediciones Sigueme, 1981-). 58. Emile G. Leonard, 0 protestantismo brasilero: Estudo de eclesiologia e 73. Arturo Piedra Solano, Euangelizacion protestante en America Latina: historia social (Sao Paulo: Associacao de Seminarios Teologicos Andlisis de las razones que justificaron y promovieron la expansion Evangelicos, 1963). See also his 0 iluminismo num protestantismo de protestante enAmericaLatina, 1830-1960,2 vols. (Quito: CLAI, 2001-2). constiiuidi recente (Sao Bernardo do Campo: Instituto Ecumenico de 74. Tomas Gutierrez Sanchez, ed., Protestantismo y cultura en America Pos-Graduacao em Ciencias da Religiao, 1988; Fr. original, Paris: Latina(Quito: CLAI/CEHILA, 1994) and Protestantismo y politica en Presses Universitaires de France, 1953) and Duncan Reily, Historia AmericaLatinay el Caribe (Quito: CEHILA, 1996). documental do protestantismo no Brasil (Sao Paulo: Associacao de 75. H. McKennie Goodpasture, Cross andSword: An EyewitnessHistoryof Seminarios Teologicos Evangelicos, 1984). Christianity in Latin America (Maryknoll, N.Y.: Orbis Books, 1989). 59. Extended bibliographic material on Brazil appears in Protestantism 76. For moreinformation, see:www.eListas.net/lista/catedrapen/alta. inLatinAmerica: A Bibliographical Guide(see note37).Since it appeared, 77. Edward L. Cleary and Hannah W. Stewart-Cambino, eds., Power, much new research has emerged that has yet to be made available to Politics, and Pentecostals in Latin America (Boulder, Colo.: Westview the academic community outside of Brazil. Press, 1997); Harvey Cox, Fire from Heaven: The Rise of Pentecostal 60. Jean-Pierre Bastian, Protestantismo y sociedad enMexico(Mexico City: Spirituality and the Reshapingof Religion in the Twenty-first Century CUPSA, 1983), Los disidentes: Sociedades protestantes y revoluci6n en (Reading, Mass.: Addison-Wesley, 1994);BenjaminF. Gutierrez and Mexico, 1872-1911 (Mexico City: Fondo de Cultura Economica y El Dennis A. Smith, eds., In the Power of the Spirit: The Pentecostal Colegio de Mexico, 1989), Protestantes, liberales y francmasones: Challenge to Historic Churches in Latin America (Drexel Hill, Pa.: Sociedades de ideas y modernidad en AmericaLatina, sigloXIX (Mexico Skipjack Press, 1996). City: CEHILA y Fondo de Cultura Economica, 1990). 78. Dale T. Irvin and Scott W. Sunquist, eds., History of the World 61. WilliamL. Wipfler, "The Churches of the Dominican Republic in the Christian Movement: Earliest Christianity to 1453, vol. 1 (Maryknoll, Light of History" (S.T.M. thesis, Union Theological Seminary, New N.Y.: Orbis Books, 2001). York, 1964), published as no. 11 in the Sondeos series (Cuernavaca, 79. Paul E. Sigmund, ed., Religious Freedom and Evangelization in Latin Mexico: CIDOC, 1967). America: TheChallenge ofReligiousPluralism(Maryknoll, N.Y.: Orbis 62. Marcos Antonio Ramos, Panorama del protestantismo en Cuba (San Books, 1999). Jose, Costa Rica: Editorial Caribe, 1986). 80. DafneSabanesPlou, Caminos deunidad:Itinerario deldidlogo ecumenico 63. Edward M. Haymaker, "Footnotes on the Beginnings of the en America Latina, 1916-1991 (Quito: CLAI, 1994). See also John H. Evangelical Movement in Guatemala" (1917). Copies of this Sinclair, "From Panama to San Jose: Eighty Years on an Ecumenical unpublished MS are to be found in the library of CELADEC in Journey," in HopeandJustice for All in the Americas: DiscerningGod's Guatemala City and the Day Missions Library, Yale University Mission, ed. Oscar L. Bolioli (New York: Friendship Press, 1998). Divinity School. See also Virginia Garrard-Burnett, Protestantism in 81. For the papers and proceedings of this consultation, go to Guatemala: Living in theNew [erusalem (Austin: Univ. of Press, www.wheaton.edu/bgc/archives/ Consult/ consult.html;or contact 1998). Robert Shuster, Billy Graham Center Archives, Wheaton College, 64. Jose G. Carrera, ed.; David Scotchmer, coordinator, Apuntes para la Wheaton, Illinois 60187, or [email protected]. historia de la Iglesia Evange1ica Nacional Presbiteriana de Guatemala 82. For an example of oral history applied to research, see John H. (Guatemala City: Sinodo de Iglesia Presbiteriana Nacional, 1983). Sinclair, "Evangelizando en los campos militares de Mexico: una 65. Sheldon Annis, God and Production in a Guatemalan Town (Austin: historia oral," EIFaro (revista de la Iglesia Nacional Presbiteriana de Univ. of Texas Press, 1987). Mexico), May-June 2000, pp. 76-77. 66. Washington Padilla J., La iglesia y los dioses modernos: Historia del 83. An example of directed research is the John A. Mackay Research protestantismo en el Ecuador (Quito: Corporacion Editora Nacional, Project, sponsored by the Universidad Biblica Latinoamericana, 1989). Apartado 901, 1000 San Jose, Costa Rica. The project began in 2001.

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