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Common wisdom holds that Latin America is a uniformly Roman Catholic continent and Protestant churches only entered as a result of British or U.S. expansionism following the Spanish-American independence movements. Closer inspection, however, reveals a far different and more exciting reality. As The Mexican Reformation reveals, the Catholic Church in the colonial era was far from monolithic, exhibiting a diversity of expressions and perspectives that interacted with and were sometimes at odds with one another. In the mid-nineteenth century, one such group sought to reform the Catholic Church in line with some of the policies set forth by the government of Benito Ju‡rez. This movement, eventually known as the Iglesia de Jesœs, would lay the foundation for the emergence of Protestant churches in Mexico. Its roots in the worldview of the baroque and in the challenges of the Catholic Enlightenment provide an insight into the evolution of a distinctly Mexican Protestantism within its social and political contexts as well as a window into the processes underlying the development of religious expressions in Latin America.
"Mexican Protestantism was born in the encounter between Mexican Catholics and Anglo American Protestants, after the United States ventured into the Southwest and wrested territory from Mexico in the early nineteenth century. In Sea la Luz, Juan Francisco Martinez traces the birth and initial development of this ethno-religious community brought through the westward expansion of the United States. Using the records of Protestant missionaries, he uncovers the story of Mexican converts and the churches they developed. Those same records reveal Protestant attitudes toward the war with Mexico, the conquest of the Southwest, and the Mexican population that became U.S. citizens with the signing of the Treaty of Guadalupe-Hidalgo (1848)."--BOOK JACKET.
Highlighting the demographic, social, and political character of the Evangelical movement in the 1980s and 1990s, Bowen pays particular attention to conversion processes, commitment mechanisms, schisms, and distinctive beliefs. He also considers the controversial issues of religious persecution and American missionary influence. Bowen reveals that Evangelicalism's appeal is so pervasive in Mexico that if Evangelical converts all remained faithful it could become Mexico's dominant religion by 2006. This projection, however, is improbable due to high drop-out rates. Bowen argues that Evangelical apostasy is rooted in the most basic beliefs and practices of its followers.
The purpose of this study is to focus on the intersection of religion and politics. Do different religions result in different politics? More specifically, are there significant contrasts between the political attitudes and behavior of Catholics and Protestants in Latin America?
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