Studied by 18 people
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Alopen & the Nestorian Mission to China
Church of the East missionary that arrived in the Tang Dynasty in 635, was a Christian monk, and his faith impressed the Chinese emperor. He was given permission to preach the gospel throughout China and immediately began the work of translating Christianity into the language and culture of Tang Dynasty China, leading to the Christian Sutras (Jesus Sutras)
Alopen is a Church of the East (also known as the Nestorian Church) missionary and Christian monk who was given permission to preach the gospel throughout China after coming to increase trade with Persian empire, leading him to translate Christianity into the language and culture of the Tang Dynasty (Christian sutra). The Nestorian Mission to China was led by Alopen.
Matteo Ricci & the Jesuit paradigm
A Jesuit missionary, the extent to which he encultures himself into Chinese culture (name, dress, Confucian scholarship), is there to learn and exchange → not culturally imperialistic (immersed in culture)
(1552-1610) → Europe is on the rise, second major rise of Christianity through Jesuit missionaries trying to bring their Catholic faith traditions to the coastal trade routes areas in China (Europeans go west but are trying to find China to trade with China and circumvent the Islamic trade routes, which leads Christians on their travels)
Sinology (Chinese studies) and did a lot of initial translation work, emperor is impressed with knowledge of astronomy/education → founded Catholic Christian community that continues with its presence today
Matteo Ricci is one of several Jesuit brothers who followed Xavier by becoming a local scholar in China in hopes of converting intellectuals. He did so using the Jesuit paradigm which is a contextualized and culturally sensitive approach to Christian missions (i.e. ancestor veneration, indigenous terms for God); favored the elite
Opium Wars
dramatic trade imbalance, Britain sees a major threat from China and is dropping opium into China to create a demand from western markets (got a bunch of China people addicted to opium to rectify the imbalance) → China made certain concessions to the west, allowing them to use certain ports (Hong Kong) → Treaty of Nanking (1842) → results in China having to open themselves to western missionaries when they had previously tried to keep them out
Christianity becomes associated with Opium and this Chinese defeat → not taken lightly by the Chinese (“opens the floodgates”)
The Opium wars forced China to accept both the opium trade and the Christian missionaries. While there was no official colonization, the Opium Wars acted as implicit colonization. The terms of the opium wars gave both Western opium sellers and Christian missionaries the freedom to travel wherever they wanted in the country.
Robert Morrison/Liang Fa
attempts interface between Chinese mission and society; wrote a book, Good Works to Admonish the Age (1832), to communicate Christian essentials, but within Chinese culture/for Chinese people
Robert Morrison was an Anglo-Saxon Protestant missionary who translated the whole Bible into Chinese and baptized Liang Fa. Liang Fa is a Confucian scholar turned Christian after conversing with boss Milne (a co-missionary of Morrison’s); preached and published Good Works to Admonish the Age (1832); troubled by Opium War conflict
Charlotte “Lottie” Moon
was a pioneering American missionary who devoted her life to spreading Christianity in China, making a lasting impact through her missionary work, advocacy for missionary support, and challenging traditional gender roles within the church. Her legacy continues to inspire generations of Christians worldwide, and her dedication contributed to the growth of Christianity in China, exemplifying the transformative power of faith and mission in a global context
An american southern baptist missionary, spent 40 years in China working as a missionary. She received one of the first Master of Arts degrees awarded to a woman by a southern institution. She began her work in China as a teacher, but learned that “direct evangelism” was her passion.
China Inland Mission
founded by Hudson Taylor in 1865, holds immense significance in global Christianity as a pioneering and influential missionary organization. It played a pivotal role in the spread of Christianity throughout China, contributing to the growth of the Christian faith in a largely unreached region. Its commitment to living among and adopting the customs of the Chinese people, as well as its emphasis on indigenous leadership and self-sufficiency, set a model for modern missions. Its approach and Hudson Taylor's enduring legacy continue to inspire mission efforts worldwide, emphasizing the importance of contextualization and culturally sensitive evangelism in global Christian outreach.
Founded by James Hudson Taylor in 1865, the China Inland Mission is an organization with the intent of reaching the inland provinces of China with an evangelical agenda. Made possible by the Opium Wars. Still exists today but is now called the Overseas Missionary Fellowship.
Boxer Rebellion
it represented a critical period of persecution and danger for Christians, particularly missionaries, in China. The Boxers, a Chinese secret society, led a violent and deadly campaign against foreign influences and Chinese Christians. The international response to the Boxer Rebellion, including the intervention of foreign powers to protect their nationals and the suppression of the Boxers, exposed the vulnerability of Christian missions in non-Christian territories. This event underscored the risks and challenges faced by missionaries and led to increased awareness of the dangers involved in spreading Christianity in some parts of the world, contributing to discussions on religious freedom and mission strategies in a global context.
from 1899-1901; violent Chinese nationalists attempted to rid China of immigrants and “foreign devils”; 30,000 Chinese Christians and 183 foreign missionaries were killed
harmony
allows Asian Christians to integrate their faith into their daily lives, maintain connections with their cultural roots, and engage in interfaith dialogue more effectively. It promotes a holistic and inclusive approach to spirituality, helping to bridge cultural gaps and facilitate a deeper understanding of Christianity among diverse Asian communities. It also aligns with many traditional Asian values, making Christianity more accessible and relatable to the people in these regions.
symbol is the yin-yang, which illustrates how opposite or contrary forces, when viewed in relation to each other, form a larger whole
emphasizes similarities over differences; duality pairs (yin-yang); deference, filial piety; hierarchy; triple dialogue of Christian convictions with civic loyalty, with respect for members of other religions, and with concern for the poor
han
holds significance in Asian Christianity, particularly in South Korea, where it represents a profound sense of collective suffering and sorrow. South Korean Christians have integrated this into their theology, emphasizing Christ's redemptive power to heal this suffering, shaping a distinct emphasis on prayer, worship, and social justice. This concept resonates globally as an example of how Christianity can adapt to local cultures and offer a message of hope and healing, showcasing the ability of Christianity to bridge cultural divides and address deep-seated societal issues
Korean word describing the pain and resentment felt by those who repeatedly suffer unjustly; comparative to sin in Christian belief
Cultural Revolution
led to the severe persecution of Christians and the suppression of religious practices, resulting in the decline of the Church. Globally, this period underscored the importance of religious freedom and human rights in the context of Christianity, prompting a heightened awareness of the challenges faced by Christians in non-Western countries, and fostering solidarity among believers to advocate for religious liberty and support oppressed Christian communities in Asia and beyond
Mao Zedong's campaign to rid China of the four “olds”: old ideas, old culture, old habits, and old customs, was wary of foreign influence, and Christianity was seen as foreign
took place from 1966 to 1976 under Chairman Mao; all religions were persecuted; getting rid of everything Western (i.e. Catholicism, Christianity, etc); execution of church leaders and destruction of religious buildings
Three-Self Patriotic Church
established in China in the 1950s, holds significance in both Asian and global Christianity. In Asian Christianity, it served as a government-sanctioned alternative for Chinese Christians during times of religious persecution, allowing for a degree of stability and continuity in their faith. However, it also raised theological and political questions about the relationship between the state and the Church. On a global scale, it exemplified the complexities of religious freedom and government control in the context of Christianity, sparking discussions and debates about the role of the Church in authoritarian regimes and influencing approaches to engaging with state-controlled religious institutions worldwide.
Conglomerate of protestant churches under the close supervision of the Chinese government; one of two Chinese government recognized, somewhat acceptable Christian churches; established in 1954
state-sanctioned Protestant organization; The Christian Manifesto; partial compromise with Chairman Mao; still eventually prosecuted under Cultural Revolution; legal status in exchange for certain concessions with the CCP
Chinese Catholic Patriotic Association
a state-sanctioned organization in China (founded by the CCP) that seeks to oversee the Catholic Church within the country, often in conflict with the Vatican's authority. This unique dynamic exemplifies the ongoing tension between the Chinese government's control over religious institutions and the Vatican's global authority in matters of faith. It has prompted debates and diplomatic challenges for the Catholic Church worldwide, serving as a case study on how religious freedom and ecclesiastical authority are negotiated in an era of complex state-church relationships, impacting global discussions on religious liberty and the role of religious organizations in authoritarian states.
rejected by the Pope and Vatican teaching; formed in 1956 due to the apprehension of the Chinese towards foreign powers — not recognized by the Vatican until Pope Francis made a deal with the CCP
state-managed nationalistic organization of Catholicism in the People's Republic of China
founded by the CCP; attempted to funnel large population of Chinese Catholics into a church more sympathetic to the CCP; not recognized by the Vatican until Pope Francis made a deal with the CCP
underground house church movement
existing particularly in countries with restrictive religious policies, such as China and North Korea, and they have provided a platform for the practice of Christianity and the preservation of faith in the face of persecution, often representing a resilient and dynamic expression of Christianity. On a global scale, this movement has highlighted the challenges and perseverance of persecuted Christians, fostering solidarity and awareness among believers worldwide. It also serves as a poignant reminder of the ongoing struggles for religious freedom and the enduring power of faith in regions where it faces suppression, influencing discussions and support for religious minorities in oppressive environments
allowed for the survival of Christianity in China following the cultural revolution in 1966 → resulted from not getting the approval of the Vatican for the Chinese Patriotic Catholic Association
grew during persecutions that came with Cultural Revolution in the 70s; Shouwang Church: founded in Beijing in 1993 by Jin Tianming; government destruction of Sanjian Church in Wenzhou
some people disagreed with the CCP’s involvement with the Catholic Church (Catholic Patriotic Catholic Association); CCP consecrates bishops without Vatican approval (the people are not a fan of church and state crossover); created underground house churches that grew to thousands of people
Wang Zhiming
a prominent Chinese Christian leader who, during a period of intense persecution in China, chose to remain steadfast in his faith and actively continue his ministry, even in the face of severe government crackdowns. His unwavering dedication to Christianity and refusal to renounce his faith served as an inspiring symbol of resilience for Chinese Christians facing adversity. Internationally, his story brought attention to the plight of persecuted Christians in China, contributing to global awareness of religious freedom issues and providing inspiration for believers worldwide to stand firm in their faith, making him a symbol of Christian endurance and courage in the face of persecution
From Wuding, Yunnan Province, active missions
Educated in Christian schools and b/cm teacher
Ordained preacher and minister to his Miao people
President Sapushan Christian Association (1944)
Compiled the first Milao Christian hymnal
educated in Christian schools, became teacher; became ordained minister to his Miao people; President of the Sapushan Christian Association; compiled first Miao Christian hymnal; eventually was expelled from public posts, arrested, tortured, and publicly executed
Ignatius Cardinal Pin-Mei Kung
known for his unwavering commitment to the authority of the Vatican and the principles of the Catholic faith, even in the face of severe government persecution and the challenges posed by the state-controlled Chinese Catholic Patriotic Association. His refusal to compromise on matters of faith and loyalty to the Vatican made him a symbol of steadfastness and resilience for Chinese Catholics. Cardinal His actions and enduring dedication also highlighted the complex relationship between religion and the state, serving as an inspiration for Catholics worldwide and contributing to global awareness of religious freedom issues, particularly within authoritarian regimes.
attended Chinese Catholic schools; attended seminary and was ordained to priesthood before being elevated to Bishop of Shanghai; was arrested in red guard purge for being ‘counterrevolutionary’; elevated to cardinalate in secret by John Paul II; released from prison and traveled to Rome with JPII before moving to US
John Sung
prominent Chinese evangelist and revivalist during the early 20th century. His powerful and unconventional preaching style, marked by fervent revivals and emphasis on personal conversion, had a profound impact on the growth of evangelical Christianity in China and Southeast Asia. He played a crucial role in inspiring a wave of conversions and renewing Christian faith in the region. His legacy extends to global Christianity as his evangelistic efforts and emphasis on personal spiritual experiences influenced the charismatic and Pentecostal movements worldwide, fostering a deeper interest in revivalism, personal piety, and dynamic faith expressions among Christians on a global scale. His work continues to be celebrated as a pivotal moment in the history of Asian and global Christianity.
was part of an evangelistic band called the Bethel Worldwide Evangelistic Band established in 1931 by Andrew Gih, created to spread the gospel
major figure in the Shandong Revival; estimated 100,000 conversions
Chinese boy who attended Christian schools and stood out amongst peers; attended Ohio Wesleyan and Ohio State Universities and received PHD at 22 years old; went to Union Theological Seminary; translated Tao Te Ching; recommitted life to Christ in 1927 before returning to China and joining the Bethel Bible School; major figure in the Shandong Revival; estimated 100,000 conversions
Dora Yu
the daughter of a Chinese Presbyterian preacher, she studied medicine at Suzhou Women’s Medical School, but also served as an itinerant preacher. She accompanied American Josephine P. Campbell as a missionary to Korea, practicing medicine and preaching the gospel to Korean women, and then she returned to China six years later, she eventually gave up medicine to devote her attention to revival preaching
converted a woman named Peace Lin (Lin Heping) and, in a later meeting, converted Lin’s son, the young Watchman Nee (Ni Tuosheng)—both of whom became evangelists themselves
continued to lead revival meetings throughout China
daughter of Chinese Presbyterian preacher; went on mission to Korea to practice medicine and preach gospel; returned to China and gave up medicine to focus on revival preaching; converted Watchman Nee; led revival meetings and spoke at Keswick Convention 1927
Watchmen Nee & the Little Flock
attended one of Dora Yu’s revival meetings with his mother and converted to Christianity; became an evangelist and preached gospel and taught the Bible particularly to small local churches (little flock); published 62 Christian works in his time; arrested in 1952 for sake of gospel; died 15 years later in confinement
the little flock: local, house-church based associations of believers also called “living stream ministries”
Bible smuggling
represents a daring and often perilous effort to provide access to the Bible in regions where religious freedoms are restricted or persecuted. In Asia, it has been a lifeline for Christians in countries with limited access to Scripture, allowing them to deepen their faith and share it with others. Globally, it has raised awareness of the challenges faced by Christians in restrictive environments, inspiring solidarity among believers and fostering discussions on religious freedom. It underscores the enduring importance of the Bible as a source of spiritual guidance and resilience in the face of adversity, making it a symbol of the global Christian community's commitment to preserving and sharing their faith.
Bible smuggling was the defiance of the CCP restrictions on religious material, where people smuggled bibles and taught the word despite being persecuted and the anti-christian stance of the government. Missionaries played a significant role in bible smuggling in the 20th century. Bible smuggling goes hand in hand with underground churches.
Tiananmen disenchantment effect
a pivotal moment when the Chinese government's violent crackdown on pro-democracy protests in 1989 led to disillusionment and mistrust among Chinese Christians. It contributed to a shift in focus from political activism to spiritual growth and a reevaluation of the Church's relationship with the state. On a global scale, this effect raised awareness about the challenges faced by the Chinese Church, highlighted the need for religious freedom advocacy, and prompted a reassessment of the role of faith in the face of political oppression. It continues to shape discussions on Christianity's interaction with authoritarian regimes and the resilience of faith in the midst of political turmoil.
Had student protests — everyone believed that the Chinese communist party would accommodate but instead there was a massacre → has been attempted to be re-written and erased → people are disenchanted with the party/their world view and are seeking for another way → there was an increased missionary presence that met this spiritual need → generational shift
In 1989 the PRC invaded Tiananmen square and murdered peaceful chinese pro-democracy protestors and bystanders. This event led to restrictor policy on pro democracy groups and christians. Both the massacre and restrictions made Chinese Christians more wary of their government, which led to many Chinese christians going underground to practice their faith in unregistered house churches. Before the event they were disillusioned by their government, they thought the party was going in the right direction, after the event there was a generational shift and a distrust in the government.
Chinese Communist Party (CCP)
has shaped the religious landscape in China through policies that aim to control and regulate religious activities. In Asian Christianity, particularly within China, its influence has led to challenges, restrictions, and persecution faced by Christians, prompting adaptations in the practice of faith and the emergence of underground house churches. Globally, its approach to religion has raised concerns about religious freedom, human rights, and the role of faith in authoritarian contexts, fueling discussions and advocacy efforts for the protection of religious minorities and the broader implications of state control over religious institutions. It underscores the complexities of faith in a politically controlled environment, making it a key issue in global Christianity.
The party had a complex/contentious relationship with Christianity in China over the past 100 years. In the early part of the 20th century the CCP had a neutral view on Christians, but as the CCP grew it increasingly viewed religion as a threat to the ideology. In the mid 20th century the Cultural revolution took place, where Christians were persecuted, many churches were destroyed and religious activities were very restricted. In the later 20th century to present, the CCP has relaxed its stance on religion, in the 1970 there was a policy of religious tolerance, with there being the growth of state sanctioned christian organizations. However, many distrusted the CCP so they formed underground churches, called “House Churches”.
Asian Civic Loyalty/Nationalism & Christianity
significance lies in the intricate interplay between faith and identity. In Asian Christianity, the tension between devotion to one's nation and faith underscores the complexities of being a Christian in a region where civic loyalty is often entwined with nationalistic sentiments. It prompts theological and ethical discussions about the balance between allegiance to God and one's country. On a global scale, this issue resonates with the broader challenge of reconciling faith and patriotism in various cultural contexts, influencing discussions on religious identity and the role of Christianity in shaping individuals' perspectives on nationhood and global citizenship, reflecting the complexities of faith and nationalism within the context of contemporary Christianity.
Christianity dates back to the 7th century in China. It has often been associated with foreign influence and perceived negatively but has changed dramatically over the last 100 years. Many Chinese Christians are very patriotic and have strong pride for their country/government. Moreover, the state has significant control over religious organizations including Christians churches. There has been conflict however which has led to some churches going underground.
Lots of desire/value/social pressure to be good citizens of their larger social group in ways that are challenging for a more individualistic idea of Christian faith
Trying to get us to understand why Christians would want to have align with the CCP, really strong cultural value of being a good Chinese citizen, not allowing Christianity to overthrow/override this value
Social trends of Chinese Christianity
these, including rapid urbanization, increased individualism, and a growing emphasis on social justice and public engagement, are shaping the nature of faith expression in China. They influence the dynamics of church life, outreach, and the interface between faith and society. These developments serve as a microcosm of broader global shifts in Christianity, reflecting the adaptability of the faith to contemporary societal changes. They underscore the need for contextualized approaches to Christian ministry and engagement with the world, while also informing global discussions on how Christianity intersects with the complexities of modern society in the 21st century
In the beginning of the 20th century there was some hesitancy with Christianity being a negative foreign influence. However, as the republic of China began to grow indigenous christian movements began forming. This came to a halt in the middle of the century as many churches were persecuted and religion, specifically christianity became viewed as anti communist. Following the cultural revolution there was a revival of religious faith and house churches grew. Now there are still house churches as well as state sponsored churches as the religion begins to enter more and more social spheres (school, orphanages, charitable organizations)
Dalit Theology
emerging from the marginalized Dalit communities in India, carries profound significance in both Asian and global Christianity. It represents a powerful theological movement that addresses the intersection of faith and social justice, focusing on the liberation and dignity of oppressed and discriminated communities. In the context of Asian Christianity, it challenges traditional caste-based hierarchies within the Church, advocating for social equality and providing a voice to the marginalized. Globally, Dalit Theology has inspired discussions and action on issues of caste-based discrimination and social justice in other parts of the world, fostering solidarity among Christians and promoting a more inclusive and equitable expression of the faith, highlighting the broader relevance of faith-based social justice movements within global Christianity.
lowest caste, thought Jesus was in solidarity with them since He also suffered, brings comfort because they could identify with Him and work against oppression and towards social change
Theology that originated in Dalit Caste in India. It countered Indian christian theology which focused very little on how the caste system affected the life experience of Dalits. The Dalit community was historically oppressed by the Caste system and their theology aims to go beyond spiritual empowerment but empowerment of people groups. It is rooted in liberation theology, which emphasizes the liberation of opposed and disenfranchised groups
Fang (Life History #1 from article)
holds significance in both Asian and global Christianity. His journey exemplifies the growth of house churches in Linyi, China, and the resilience of Chinese Christians in the face of government restrictions. His story highlights the adaptability of faith practices in response to challenging circumstances and showcases the pivotal role of house churches in sustaining and spreading Christianity in China. On a global scale, Fang's narrative contributes to the broader understanding of the challenges and triumphs of the Chinese Church, serving as an inspiration to Christians worldwide who face similar difficulties in practicing their faith under restrictive conditions and promoting a deeper awareness of the complexities of faith in a changing global landscape
Wang (Life History #2 from article)
his journey underscores the growth of house churches in Linyi, China, and the resilience of Chinese Christians in the midst of governmental restrictions. His experiences highlight the pivotal role of house churches in sustaining and spreading Christianity within a challenging socio-political environment. Globally, his story contributes to a broader understanding of the trials and achievements of the Chinese Church, offering inspiration to Christians worldwide who face similar obstacles in practicing their faith under restrictive conditions and fostering a heightened awareness of the intricacies of faith in a changing global context.
Getting a sense for someone in the Chinese context to be involved in an unregistered church → collective, quite varying in doctrine, structure, and emphasis
Not sanctioned by communist Chinese party
Network friend based — typically meet in homes
Gathering being of dubious legal status
Asian Jesus iconography
it reflects the adaptation of Christian imagery and theology to local cultural contexts, fostering a more inclusive and relatable representation of Jesus. In Asian Christianity, it serves to bridge the gap between Western Christian traditions and Asian cultural sensibilities, making Christianity more accessible to local populations. On a global scale, Asian Jesus iconography contributes to discussions on the universality of Christ's message, highlighting the diversity of expressions within the faith and prompting dialogue about how Christianity can be relevant and meaningful in different cultural settings. It underscores the importance of contextualization in religious practice and the evolving nature of Christian visual and theological representation in a globalized world
Three streams of Latin American colonial Catholicism
1) Indigenous Pockets → consider themselves Catholic because they are baptized, but largely live out indigenous traditions and ancestral rituals and beliefs, but still feel connected, would rarely interact with the formal sacramental Catholicism
2) Folk Catholicism → typically based around the village life, parish and plaza, might be a priest, religious life is based around family devotional life → prayer, rosary, done at home with family, Dio de los muertos, similar to ancestor relationships (saint, village celebration of their saint, feast days; more important than going to mass on Sunday or confession)
3) Institutional Catholicism → centered around a priest and mass holds significance in global Christianity as they represent a unique fusion of diverse cultural and religious elements.
This syncretic blend, which emerged during the colonial period, offers a rich case study for understanding the complexities of the intersection between Christianity and indigenous traditions. It highlights the adaptability of the Christian faith to local contexts and underscores the ongoing dialogue between Christianity and diverse cultural heritages worldwide, contributing to a deeper appreciation of the global diversity within the Church and the ongoing influence of Latin
Background culture
Many identify as Catholic → own internal diversity
Living the way they have always lived but have been baptized (indigenous) – to the doctrinal Catholicism – predominately folk Catholicism (regional, localist, focused on spiritual practices (not sacraments), familial)
Missionaries encounter the folk Catholicism
challenges to Latin American Catholic regime
reflect the evolving dynamics of the Church's role in the political and social spheres. The shifts in Latin America, where Catholicism has historically held a dominant position, signify the complexities of maintaining religious influence in an increasingly secular and pluralistic world. These challenges prompt discussions on the role of the Church in contemporary society, the need for adaptability, and the global relevance of religion in an era marked by changing demographics, diverse faith traditions, and demands for greater transparency and social justice within the Church. It highlights the global trend of religious institutions grappling with their place in the modern world and the broader implications of these dynamics for the practice of Christianity on a worldwide scale.
Political revolutions: liberals v. conservatives
Colegio Pio Latino-Americano in Rome 1859 (priest training to align more with Vatican)
US global economic and imperial adventures (market-based, efficient, individualist culture; Protestantism’s lack of barriers)
Proliferation of Marxism (materialism; anti-religious laws) → Liberation theology
Call for 40,000 Chilean Jesuit Alberto Hurtado (1940) (lack of priests being produced result of/contributed to nominal Catholicism)
Summer Institute of Linguistics (SIL)
founded by William Cameron Townsend, it has been instrumental in making the Bible and Christian literature accessible to diverse linguistic communities worldwide, especially in remote and minority language groups. Its work has not only contributed to the spread of the Christian faith but also fostered cultural preservation, social development, and the documentation of endangered languages. Its enduring impact underscores the transformative power of faith-based organizations in promoting linguistic diversity, cultural understanding, and the global reach of Christianity, making it a key player in the history of missionary work and language development in Christian mission efforts.
project of community enrichment and indigenous translations Cardenas endorsed; de facto arm of state until 1979 (benefitted nationalism: indigenous identify with MX state and more scientific)
translation! — similar to African translation method
many indigenous pockets didn’t have contextualized information about the Catholic church (mainly Protestant), working on changing language
rural cargo system
reflects the intricate connection between faith, economics, and social justice. In Latin America, this system has often been associated with exploitation and economic disparities, raising moral and ethical questions for the Church about its role in addressing such issues. Globally, it serves as a case study in the broader discussion of faith's engagement with economic and social concerns, highlighting the imperative for Christian communities to advocate for equitable and just economic practices, and demonstrating the impact of Christianity in challenging economic inequalities and working toward a more inclusive and compassionate society. The rural cargo system's influence resonates with global discussions on the Church's role in promoting social justice and economic fairness.
high up cargos paid a bunch of money to sponsor the fiesta for the patron saint and gaining the title of elder; religion, culture, and politics combined
Protestant missions in Mexico
represent a challenging yet transformative endeavor. In Latin America, where Catholicism has historically been dominant, they have sparked religious diversity and provided an alternative for many seeking different expressions of Christianity. They have prompted theological discussions and ecumenical dialogues, emphasizing the adaptability of faith to local contexts. Globally, the efforts in Mexico serve as a model for how Christianity can coexist and even thrive in areas dominated by other religious traditions, reflecting the broader trend of Christian expansion into non-Christian territories. Protestant missions in Mexico highlight the multifaceted nature of faith's global presence and its ability to adapt and flourish in diverse cultural and religious landscapes.
many attacked by Catholics; introduced modernity and secularism; demonstrated persistent Protestant witness, the attractions of biblical and Pentecostal religion, ongoing weakness of Catholic religious instruction, and absence of Catholic evangelization during first half of the twentieth century that contributed to and created religious diversity in Mexico
Guatemalan Mam Protestantism
reflects the impact of indigenous populations embracing Protestant faith in a region traditionally dominated by Catholicism. This movement has sparked a reevaluation of the role of indigenous peoples within the Church and prompted discussions on the incorporation of indigenous languages, rituals, and worldviews into Christian worship. On a global scale, the Mam Protestantism in Guatemala illustrates the power of faith to transcend cultural and religious boundaries, highlighting the adaptability of Christianity to diverse contexts and serving as an example for the global Church to engage with indigenous communities and promote greater cultural inclusivity within Christianity.
most prominent Latin America; prioritizes God’s Word, God the Father, and Christ Our Lord; experienced evangelism from institutionalized Catholic sources and from Protestants where violence and acceptance varied from village to village
Efrain Rios Montt
a former Guatemalan military leader and president who, during his rule, invoked Christian rhetoric and enjoyed support from some evangelical Christian groups. His controversial presidency, marked by human rights abuses and allegations of genocide, raised ethical and political dilemmas within Christian communities, as it underscored the complex relationship between faith, power, and social justice in the context of Latin American political upheaval. Rios Montt's case serves as a poignant reminder of the challenges and responsibilities of Christian engagement with political leadership and human rights issues, influencing discussions on the role of faith in politics and global Christian ethics
Pentecostal convert general who seized Guatemalan presidency and began brutal campaign against leftist guerillas, killing 200k people; somehow led to explosive Protestant growth in 70s and 80s
Confraternidad Evangélica Latinoamericana (CONELA)
a prominent evangelical network that has fostered cooperation, theological dialogue, and social engagement among Latin American Protestant denominations. Its work has not only contributed to the unity and growth of evangelical Christianity in the region but has also promoted a Latin American voice within global evangelicalism. It represents a model of collaborative efforts and theological discussions within the global Christian community and highlights the role of Latin American evangelicals in shaping the worldwide evangelical movement, underscoring the growing influence and theological diversity of Latin American Christianity on a global scale
Latin American Evangelical Fraternity; more conservative ecumenical group founded by Luis Palau; efforts of unity between them, CLAI, and FTL
Luis Palau/LPA evangelistic festivals
they represent a dynamic and effective approach to spreading the Christian faith. These large-scale evangelistic events have not only brought together diverse Christian denominations and engaged with millions of people across Latin America and around the world but have also shown the impact of modern evangelism and faith-based mass gatherings. They have contributed to the growth and unity of Latin American Christianity, while also serving as a model for global evangelism efforts, demonstrating the enduring relevance of mass evangelism in contemporary Christian mission work.
Evangelism campaign similar to Billy Graham’s that began in Buenos Aires but spread globally; founded CONELA
Catholic New Evangelization
represents a renewed effort by the Catholic Church to reinvigorate faith and engagement with contemporary society. In Latin America, where Catholicism has faced challenges from secularization and Protestantism, this initiative has aimed to revitalize the faith and connect with diverse populations. On a global scale, it reflects the broader trend of religious institutions adapting to modern cultural and societal shifts, emphasizing the need for the Church to remain relevant and responsive to the evolving spiritual needs of the 21st century. It underscores the broader discussion on the revitalization of religious traditions in an increasingly secular world.
movement popularized by Pope John Paul II (late 20th century) aimed at revitalizing Catholicism in the secular contemporary world; reemphasizing Catholicism to current practicing/previously practicing Catholics
CELAM’s Medellín Conference (1968)
it marked a watershed moment in the Catholic Church's engagement with social issues and the plight of the poor. The conference led to the emergence of liberation theology and a more pronounced commitment to social justice and human rights within the Church. This shift had profound effects in Latin America, where it inspired grassroots movements for social change, and globally, as it influenced discussions on the Church's role in addressing socio-political challenges. Medellín's impact resonates with the broader Christian world, emphasizing the Church's evolving mission to confront social injustices and advocate for marginalized communities, making it a pivotal event in the history of Christian social thought.
new sense of the church as identifying with the poor, reconfiguring the missions as helping the poor, changing ways the church has been identified with higher social classes
conference held by the Latin American Episcopal Conference; conference results in emergence of “liberation theology,” focus on how the church can serve the poor (“option for the poor”), autonomy for local churches, church more active in community
Gustavo Gutiérrez & liberation theology
gave birth to a theological movement that advocated for the liberation of the poor and marginalized, reshaping the Church's approach to social justice. In Latin America, this theological paradigm offered a framework for addressing systemic injustices, inspiring social and political movements. Globally, liberation theology spurred discussions on the Church's role in confronting social and economic inequalities and promoted a theology of praxis, highlighting the Church's obligation to actively engage in the pursuit of justice and human dignity. His work remains a pivotal force in the ongoing dialogue on Christianity's social responsibility and its relevance in addressing global issues of poverty and inequality.
(Guadalupe reading 11/08) Gutierrez (Peruvian Catholic theologian) credited with founding liberation theology; theology aimed at taking Christianity and using it to address the poor/oppressed/vulnerable population;
Paul VI’s “Populorum Progressio”
it articulated a compelling Christian response to issues of global development, poverty, and social justice. In Latin America, it provided moral and theological underpinnings for the Church's engagement in socioeconomic and political matters, contributing to the emergence of liberation theology. Globally, the document helped shape the Church's stance on global economic disparities and fostered a dialogue on the ethical dimensions of international development and solidarity. It remains a cornerstone in the ongoing discussion of the Church's role in promoting a more just and equitable global society, underscoring the integral connection between faith and the pursuit of social progress.
letter translated as “The Development of Peoples” (Latin) written by Pope VI; addresses issues of economy, social justice, and social welfare of people in developing countries; letter contributed to the call for the church to address the poor and oppressed
Alfonso López Trujillo
a prominent Colombian cardinal who played a significant role in the Catholic Church, particularly in the area of bioethics and family issues. His work influenced the Church's positions on matters like contraception, abortion, and family life, with global implications, as these stances continue to shape Catholic teachings and debates worldwide. His influence underlines the broader impact of Latin American voices in shaping the Catholic Church's stance on contemporary moral and social issues, making him a pivotal figure in the global Christian community.
involved in CELAM’s Medellín Conference (1968)
Columbian prelate of the Catholic Church (mid/late 20th century); president of CELAM 1979-1983; Cardinal-Priest of Santa Prisca in Rome 1983; commitment to traditional Catholic stance and teachings on family values/abortion/contraception
CELAM’s Puebla Conference (1979)
it represented a pivotal moment when the Latin American Episcopal Conference gathered to address the challenges and opportunities faced by the Church in the region. It reaffirmed the Church's commitment to social justice and human rights, reinforcing liberation theology's influence. On a global scale, it inspired discussions on the role of the Church in addressing political and social issues, while highlighting the importance of contextualized theology in a global context. its impact resonates with the broader Christian world, emphasizing the Church's role in confronting systemic injustices and advocating for the marginalized, making it a key event in the history of Christian social thought.
counterreaction — there were some excesses and ideological excess (some critiques of doctrine and how it fits into the pattern of what has been said) — reemphasizes the spiritual over the physical, trying to curtail some excesses, still socially progressive, on the side of the poor, on the side of economic inequality, preferential option for the poor, condemn violence, bring things back
CELAM conference of bishops in Mexico; focused on discussion around: topics from the Medellin Conference, pastoral guidelines (Puebla Document), liberation theology; political/social structure and the role of the church; “continuation” of Medellin Conference
preferential option for the poor
it represents a core principle of social justice and solidarity, emphasizing the Church's moral duty to prioritize the well-being of the marginalized and economically disadvantaged. In Latin America, this concept played a central role in liberation theology and inspired social movements and advocacy for the poor. On a global scale, the preferential option for the poor has become a guiding ethical framework, challenging the Church and Christian communities worldwide to address issues of poverty, inequality, and systemic injustice, fostering a commitment to social responsibility and underscoring the enduring relevance of faith in advocating for a more just and compassionate society.
The Catholic social teaching that prioritized service and the importance of the well-being of the poor in Latin American society.
Padilla, Escobar & the Lausanne Covenant (1974)
It represented a pivotal moment in the theological and missiological dialogue between Latin American evangelicals and the broader global evangelical community. Its contributions at the Lausanne Congress showcased the dynamic and diverse perspectives of Latin American Christianity, fostering a more inclusive, cross-cultural approach to Christian mission work. Its impact resonated globally, emphasizing the need for a cooperative and culturally sensitive approach to evangelism, making it a cornerstone in the ongoing discussion of the global evangelical movement and its ability to engage with diverse cultural contexts and the complex challenges of contemporary mission work.
Lausanne, Switzerland, in 1974. Theologians René Padilla and Samuel Escobar came up with the Lausanne Covenant which emphasized how Christian missionaries needed to be concerned about their past lack of social action. It has been influential in shaping the Global sphere of Christianity.
Helder Camara (1909-1999)
a Brazilian archbishop and influential figure in the liberation theology movement. His advocacy for social justice, commitment to the poor, and critique of systemic injustices within the Church and society challenged traditional religious structures. His work in Latin America contributed to the emergence of liberation theology, shaping the Church's approach to socioeconomic and political issues. Globally, he inspired discussions on the Church's responsibility to address pressing global challenges, highlighting the moral imperative for Christians to confront social inequalities, making him a pivotal figure in the history of Christian social thought and the ongoing pursuit of a more just and compassionate world.
Bishop who helped lead fight against oppressive military government in Brazil via the CNBB (national conference of Brazilian bishops) which he helped found; CNBB committed to progressive goal of helping poor and landless; influenced Vatican II and Medellin (CELAM) and steered Brazilian church to justice and concern for poor
base ecclesial communities (CEBs)
they represent a grassroots movement that empowered marginalized communities to engage actively in faith, justice, and social change. Originating in Latin America, they have played a pivotal role in shaping the Church's commitment to social justice, and their influence has reverberated globally, inspiring discussions on the role of local communities in faith expression and the Church's response to pressing social issues. They underscore the significance of participatory, contextually-rooted faith practices, emphasizing the transformative potential of faith communities to address inequalities, human rights, and systemic injustices in a changing world.
Small Catholic groups of believers who came together to have Bible studies and emerged with the “See-Judge-Act” theology from Joseph Cardinal Cardijn (1882-1967). The CEBs focused on the truth, beauty, and goodness of how Christians can answer social problems.
Cardinal Paulo Arns’s Brasil: Nunca Mais
translates to Brazil: Never Again, a pivotal document that chronicled the human rights abuses of the military dictatorship in Brazil. This monumental effort by the Brazilian Catholic Church was crucial for the country’s later efforts in truth and reconciliation, and showcases the role of Latin American Christianity in advocating for justice and human rights.
a Brazilian archbishop and tireless advocate for human rights and social justice. His courageous efforts during Brazil's authoritarian regime challenged the Church's traditional role, emphasizing the importance of moral leadership and the Church's responsibility to confront political oppression. His work in Latin America contributed to the Church's engagement with social issues and, globally, inspired discussions on the Church's commitment to human rights and the moral imperative for Christians to address political injustices, making him a pivotal figure in the history of Christian social thought and the promotion of faith-based social justice worldwide.
Committee of Cooperation for Peace in Chile (COPACHI)
ecumenical group formed in 1973 in response to human rights abuses following the coup. Provided legal aid, documented human rights violations, and offered support to victims of the regime. Denounced the dictatorship’s repressions, and finally disbanded in 1975, but set a precedent for subsequent human rights advocacy in Chile.
Archbishop Oscar Romero
prominent Roman Catholic in El Salvador during a period of political and social conflict in the 1970s. Outspoken advocate for the poor, oppressed, and victims of human rights amidst the civil war in El Salvador. He spoke out against social injustice and poverty, and was assassinated while celebrating Mass in 1980, leading to him becoming an iconic figure in Latin American social justice movements.
Christian commitment to fundamental human rights
rooted in the belief that all are created in the image of God, implying we all have inherent dignity and are worthy of respect and freedom. Many denominations actively work to uphold these rights, advocating against oppression and discrimination and supporting initiatives that uphold fundamental human rights.
Azusa Street Revival
played a pivotal role in the spread of Pentecostalism and the Charismatic Movement. Originating in the United States in 1906, its emphasis on the gifts of the Holy Spirit, speaking in tongues, and spontaneous worship reshaped traditional religious practices. Latin American Christianity was significantly impacted as Pentecostalism found fertile ground, leading to the growth of charismatic and Pentecostal denominations across the region. Globally, the this inspired a global Pentecostal and Charismatic movement that now counts hundreds of millions of adherents worldwide, marking a transformative moment in the history of Christian spirituality and worship practices.
historic Pentecostal revival meeting, took place in LA in 1906, widely attributed to be the catalyst for the spread of Pentecostalism in the 20th century. Key features are speaking in tongues and dramatic worship services.
tongues speaking (glossolalia/xenolalia)
refers to speaking in unknown spiritual languages. Xenolalia is the ability to speak in a foreign language that the speaker does not know. Both are heavily associated with Pentecostalism/charismatics, considered to be gifts of the Holy Spirit
Pentecostal Methodist Church of Chile
a prominent Protestant denomination with deep roots in the region. Established in the early 20th century, it has become one of the largest Protestant groups in Chile, contributing to the diversification of Christianity in a traditionally Catholic country. The church's influence extends beyond Chile, as it played a role in the development of Latin American Pentecostalism and has inspired similar movements globally. Its growth underscores the impact of local and regional denominations on global Christian dynamics, illustrating the adaptability and growth of Christianity in diverse cultural contexts.
in 1902 Willis and Mary Hoover founded the Pentecostal mission in Chile and established this church
Neo-Pentecostalism/prosperity gospel
often associated with the prosperity gospel, holds significant importance in both Latin American and global Christianity as it represents a contemporary and dynamic form of evangelical faith. Emerging in Latin America in the latter half of the 20th century, this movement prioritizes material prosperity, personal success, and spiritual empowerment, and it has gained a substantial following. Its influence resonates globally, sparking discussions on the intersection of faith, wealth, and consumerism, and prompting debates about the ethical implications of the prosperity gospel. It highlights the evolving nature of Christian belief and the complexities of the faith's engagement with modern economic and cultural trends, making it a key element in the contemporary landscape of global Christian expression.
characterized as propagating “abstract, foreign theologies which guarantee little sensitivity towards Latin America’s objective realities”; promising good fortune/money/blessings in turn for converting to Christianity
Universal Church of the Kingdom of God
a prominent neo-Pentecostal and Charismatic denomination with origins in Brazil. Established in the late 20th century, it has experienced significant growth, becoming one of the largest independent Christian denominations in Brazil and expanding its influence worldwide. The church's success reflects the adaptability of Christian faith in the contemporary world, resonating with a diverse urban population and emphasizing personal transformation and material blessings. It underscores the evolving nature of Christian expression in Latin America and the global rise of Charismatic and neo-Pentecostal movements, illustrating the complex interplay between faith, spirituality, and modern socio-economic dynamics.
most prominent example of neo-Pentecostalism started by Edir Macedo in 1977; quickly became a political and cultural force by the 1980s
Carlos Annacondia
an Argentine evangelist and key figure in the Charismatic and Pentecostal movements. His mass evangelism efforts and emphasis on spiritual revival played a pivotal role in the growth of these movements in Latin America and beyond. His influence has spurred discussions on the impact of charismatic Christianity, contributing to the global expansion of Pentecostalism and Charismatic Christianity. His work exemplifies the evolving nature of faith expression in the modern world, emphasizing the transformative power of spirituality, worship, and mass gatherings in contemporary Christian movements.
a Pentecostal evangelist that played a major role in bringing pastors together in Buenos Aires
Claudio Freidzón
an influential Argentine pastor and leader in the Charismatic and Pentecostal movements. With a focus on spiritual renewal and dynamic worship, he has played a crucial role in the growth of these movements in Latin America and beyond, particularly within Spanish-speaking communities. His ministry highlights the adaptability and appeal of charismatic Christianity, contributing to the global expansion of Pentecostalism and Charismatic spirituality, while also emphasizing the transformative potential of faith expression in contemporary Christian movements.
an assemblies of God pastor and seminary professor from Beuno Aires, after visiting Florida, and believing to have had a “special anointing”; he began attracting huge crowds because of this anointing and it became the “normalization” for this to be Pentecostal practice and belief
Catholic Charismatic Renewal (CCR)
a vibrant spiritual movement that revitalized Catholic faith by emphasizing personal experiences of the Holy Spirit, charismatic gifts, and dynamic worship. Emerging in the mid-20th century, this has had a profound impact on Latin American Catholicism, reinvigorating religious practices and fostering a sense of renewal within the Church. Its global influence extends beyond Latin America, reshaping the landscape of Catholicism by encouraging charismatic practices and spirituality, and bridging denominational boundaries, emphasizing the dynamic nature of faith and the enduring relevance of spiritual experiences within contemporary Christianity.
during the 1990s, Catholics were singing contemporary praise songs, engaging in “spiritual warfare,” speaking in tongues, giving prophecies, interpreting prophecies, and experiencing supernatural physical and spiritual healing
Duquesne & Notre Dame revivals
pivotal moments in the emergence of the Charismatic and Pentecostal movements within the Catholic Church and beyond. These revivals, marked by spiritual experiences, speaking in tongues, and charismatic worship, contributed to the global spread of Charismatic and Pentecostal Christianity, emphasizing personal encounters with the Holy Spirit and dynamic faith practices. They have reshaped the expression of faith, bridged denominational divides, and underscored the enduring power of spiritual experiences in the contemporary Christian landscape, influencing a diverse array of Christian communities worldwide, including those in Latin America.
as the Charismatic Renewal came to the Catholic Church in 1967 a group of students from Duquesne University in Pennsylvania began crying, laughing, and speaking in tongues during a retreat; the experience next arrived at the University of Notre Dame, which began hosting international CCR conferences that caused a great amount of growth rom 1967-1974 (85 → 30,000)
Comunidade Canção Nova
a prominent Catholic Charismatic community and multimedia organization based in Brazil. Founded in the late 20th century, it has played a pivotal role in the growth of the Charismatic and Catholic Charismatic Renewal movements in Brazil and beyond, emphasizing dynamic worship, evangelization, and the use of modern media to spread the Christian message. The community's influence has resonated globally, contributing to the global spread of charismatic practices within the Catholic Church and fostering discussions on the role of media and technology in contemporary Christian ministry. Comunidade Canção Nova exemplifies the adaptability and vibrancy of faith expression in the modern world, impacting the global Christian landscape.
means started by a Brazilian priest, Jonas Abib, in 1979 that combined two important features of the CCR: covenant communities and popular Catholic worship music; Covenant communities, groups of mostly lay Catholics who live in some sort of communal arrangement to pursue holiness and mission together, allowed participants in the CCR to grow in their faith in a protective and nurturing environment → the mixing of Catholic and Charismatic ideas
Fr. Marcelo Rossi
a prominent Brazilian Catholic priest, author, and musician. Known for his dynamic and charismatic style of worship and evangelization, he has played a key role in revitalizing Catholic faith practices and attracting a younger generation to the Church. His ministry reflects the adaptability and contemporary relevance of Catholic spirituality, emphasizing the fusion of faith, music, and technology in modern Christian outreach, making him a symbol of the transformative power of faith expression in the modern world, with influence that extends beyond Latin America.
part of the second generation of Catholic Charismatics in Brazil. His mass follows the rubrics of Catholicism but afterwards he brings what he calls the Lord's aerobics a combination praise service, exercise class, and prayer session. He quickly gained popularity with hundreds of thousands of people attending Mass every week. As a result the Catholic Charismatic movement was brought to a much larger audience.
La Mansión Bolivia
a notable evangelical ministry and training center located in Bolivia. Founded in the late 20th century, it has been influential in equipping Latin American and international missionaries for cross-cultural evangelism and church planting, fostering the global spread of evangelical Christianity. The center exemplifies the adaptability and impact of faith-based training and mission work, underscoring the crucial role of Latin American Christian institutions in shaping global Christian outreach and discipleship.
was a mansion that a local family (Daniel Roach and Cris Geraets) had donated to their Diocese that became a center for the Charismatic movement, for charismatic priests, and overall had a great amount of influence on the larger Latin American Charismatic movement. It played a big role in promoting education, leadership development, and the CCR in Latin America, and also spread the Charismatic message far and wide to other countries in Latin America through retreats and the mass media.
start to implement Catholic Charismatic practices of worship: speaking in tongues, healing, etc
also connects to other centers of ministry
Our Lady of Guadalupe
a revered icon of the Virgin Mary. Her appearance in Mexico in the 16th century and the miraculous image imprinted on Juan Diego's cloak have made her a symbol of faith, unity, and cultural fusion in Latin America. The Basilica of this in Mexico City is one of the most visited Catholic shrines globally. Her image symbolizes the blending of indigenous and Catholic spirituality, serving as a testament to the enduring power of religious symbols to transcend cultures and inspire faith worldwide.
is the Patron Saint of Mexico, also considered a Marian Apparition (a reported supernatural appearance by Mary the mother of Jesus) by the Roman Catholic Church, and was first seen by a man, Juan Diego, while he was passing Tepeyac Hill going to Mass services. To the present day, remains a powerful symbol of Mexican identity and faith, and her image is associated with everything from motherhood to feminism to social justice.
5 areas of Latin American rebirth from Hartch
Evangelism & Mission
Prophetic identification with poor & exploited
Charismatic manifestations of spirituality
Lay-driven ministries and movements
Globally-conscious work back out to the world
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