Like a Grain of Mustard Seed

1 LIKE A GRAIN OF MUSTARD SEED 14th Oxford Institute of Methodist Theological Studies August 2018 Mirtha Elizabeth Coitinho Machiarena 2 The Methodist Church in Uruguay1 The Methodist Church in Uruguay (IMU),2 is an autonomous church organized at national level, with its own authorities. The highest authority is the General Assembly which every four years chooses the President, Vice-president and the rest of the National Board integrated by pastors and lays. These National Board supervises the whole Church. “Besides its one thousand members there is a wider community of about two thousand people who are related to the Church” in one way or another.3 IMU adopted the system of a President as a leader instead of the episcopal tradition. The position is open to clergy as well as lay members. Women are able to be ordained. The Church has also “decided that pastors that wish to minister to homosexuals could do so freely.”.4 From its beginnings to these days, the Methodist Church has had an active role in society through the Press, radio,5 books and magazines, concerts, Sexual Diversity groups, medical clinics, pre-school nurseries, work with people with differently abled, universities, workshops against domestic violence, the creation of Hospital Evangélico, National Federation of Youth, Federation of Protestant Churches, etc. “Ecumenical relationships6 and projects are an inseparable part of the church, nationally and internationally, providing leadership to the world church (i.e. Emilio Castro, former secretary of the WCC).” 7 1 Uruguay, formally the Oriental Republic of Uruguay, is a small South American country located at the southern part of the continent bordered by Brazil and Argentina, with Río de la Plata to the south and the Atlantic Ocean to the southeast. It has a total área of 176.000 sq.km.approximately. The population is 3.316.328 (2012), of whom 1.8 million live in the metropolitan área of its capital and largest city, Montevideo. 2 Due to its Spanish name: Iglesia Metodista en el Uruguay. 3 https://www.oikoumene.org 4 http://en.m.wikipedia.org, La Otra Voz Digital, Discriminación sexual: avances y retrocesos de las Iglesias Protestantes Históricas. Retrieved 2016,05-26. In 2013, Uruguay passed the Ley de Matrimonio Igualitario (Equality in Marriage Law). The law recognises the marriage of two people of any gender identity or sexual orientation. For he Civil Code, marriage is “a permanent unión according to the law, between two individuals of different or the same sex.” The law also allows gay couples to adopt children or conceive them by means of in vitro fertilisation. 5 A radio programme La Voz Evangélica, has been reaching a national audience for 52 years. 6 The Methodist Church in Uruguay is associated to World Council of Churches, World Methodist Council, Consejo Latinoamericano de Iglesias (CLAI), Federación de Iglesias Evangélicas del Uruguay (FIEU), Consejo de Iglesias Cristianas del Uruguay(CICU) and Consejo de Iglesias Evangélicas Metodistas de América Latina (CIEMAL). 7 www.worldmethodistcouncil.org 3 The Methodist Church in Uruguay has undergone through many different kinds of difficulties, among which we would like to focus on the following: lack of numerical growth; the inability to keep its people and the decline in church attenders. We believe that it is not an isolated case, but one which bears many similarities with the situation in other traditional evangelical churches.8 Methodist Episcopal Church Methodism came to the countries in Rio de la Plata in the nineteenth century from the United States of America. Some years later, once it was finally settled, it began to give its opinion in the midst of a public controversy, when Uruguay was becoming part of Modernity,9 with the arrival of trains, British companies, as well as numerous immigrants.10 The largest group of immigrants came from Italy and Spain. Many of those took an active part in the European unions, some were anarchists, and all of them made a considerable impact on the Uruguayan union movement and national politics. At the end of the nineteenth and beginning of the twentieth, there was a controversy between the Roman Catholic Church and the Uruguayan State, which turned out to be a process of secularization. Methodism joined that process of secularization, in the belief that it was conducive to its own existence and to the development of its own activities. In the midst of that controversy, the State would reduce the area of influence of the Roman Catholic Church (in certain areas it used to manage). It was then that the newly 8 Before I start talking about the above mentioned problems, I think it would be important to clarify that in Uruguay (as within many Latin American countries) there has been a process of deep concentration of the economy and politics around its capital city, which means that there are, so to speak, two different countries: on the one hand, Montevideo, the capital city; and, on the other one, the countryside. These two have really different realities. 9 “Modern, Modernity and Modernism are terms that historically have been defined in respect to Europe and to Western capitalist countries like the United States.” Patricia Varas, Modernismo or Modernismo? Delmira Agustini and the Gendering turn of the Century Spanish – American Poetry. https://books.google.com.uy Modernity: Modernity is closely linked to the ethos of philosophical and aesthetic modernism; political and intellectual currents that intersect with the Enlightenment; and subsequent developments such as existentialism, modern art, the formal establishment of social science, and contemporaneous antithetical developments such as Marxism. It also encompasses the social relations associated with the rise of capitalism, and shifts in attitudes associated with secularization and post-industrial life (Berman 2010, 15–36). https://en.wikipedia.org/wiki/Modernity 10 In the first decades of the twentieth century, almost a fifth of the population consisted of foreigners, and the young were the largest group. Furthermore, we would like to point out that almost one third of the country's population lived in its capital city, Montevideo, which was reflected within Methodism, because the largest congregation from the nineteenth century (XIX) until these days, has been located in Montevideo, downtown, in its Central Church. Moreover, back in nineteen-sixty (1960) half of the methodist members of the entire country, were in Montevideo, in one and only church: its Central Church, downtown. 4 born Methodism joined forces with the liberals and the free masons, who also saw the Roman Catholic Church as a common enemy. Methodism thus supported the separation of Church and State11, the secularization of the cemeteries (which used to be under the care of the Roman Catholic Church), freedom of religion, and laicism12 in state schools. By that time, streams of liberal and rationalist thought had entered the intellectual field. They confronted the Roman Catholic Apostolic Church and sometimes even any other form of religious expression. The religious debate was present among the intellectuals and from there it extended throughout society. Intellectuals gathered in an institution called Club Universitario, and later at a place called Ateneo. When dealing with rationalism defenders, Methodist priests and lay people had to confront faith against popular subjects at that time. In the Club Universitario and in the Ateneo and through the Methodist Press, they defended the veracity of the Bible, the divinity of the Christ and the miracles of Jesus, that were denied by the rationalists. Some young rationalists of the Club Universitario and Ateneo admired the United States because of the industrial and political development. 13 It is worth mentioning that during those years at the end of the nineteenth century and first decades of the twentieth, the Methodist Church founded schools and, together with other people, the National League Against Alcoholism,14 the league Against Human Trafficking,15 the Home for Single Mothers, the Young Women's Christian Association, and the Young Men's Christian Association. Furthermore, the Methodist Church in Uruguay had its own newspaper,16 held conferences and even started a school and the Methodist Church in Porto Alegre, Brazil. Throughout history, this attempt to accomplish more than what the number of people would reasonably allow it to, would be a distinctive feature of Uruguayan methodism. Although it was (and still is) a minority group, methodism became (and still is) wellknown in the public arena.17 11 Roman Catholicism used to be the official religion of the Uruguayan State. 12 Laicism and Secularity - The word “laicidad” the abstract noun for “laicism”, is a polysemous one. In Uruguay, “laicidad” means the separation of Church and State. The State remains impartial among religious institutions and about religion in general. It also remains impartial among political parties and ideas and philosophical points of view. 13 Mirtha E. Coitinho, When History teaches us to think theologically. The Oxford Institute of Methodist Theological Studies, 2013. 14 Our version of the Temperance Movement. 15 White female sexual slavery traffic. 16 The first christian newspaper in Rio de la Plata, called El Evangelista, published in Montevideo between 1877 and 1886. 17 Let's just say that when one gets into a controversy, one is not always able to keep the required dignity, but we can judge that today only by comparing gains and losses. At times, Methodism confronted those who thought differently using some arguments and language which we would regard inappropriate today. 5 Finally, the separation of church and state was enshrined in the new 1917 Constitution. “All religions are free in Uruguay. The State does not hold any religion.” This principle continued until the present day. It would be important to point out that this social and cultural process would result in an anti-religious position, not just anti-church, which has had a great impact on the Uruguayan society.

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