Religion
"One of the most important contemporary developments in the religious field among U.S. Latinos has been the rapid growth of evangelical Protestantism, particularly Pentecostalism," (Vasquez 617). Pentecostalism is a charismatic, evangelical Protestant denomination. Known best for its espousal of "speaking of tongues, faith healing, divine visions and miracles," Pentecostalism has enjoyed a strong presence in Latin America alongside Catholicism (Kunerth). Pentecostalism is growing among American Hispanics, too, both because of immigration from countries with an already strong Pentecostal base but also because of social, political, and personal psychological changes within the Hispanic-American community. Many new immigrants from Latin America, especially Nicaragua, Honduras and the Caribbean, are already Pentecostal because of the religion has flourished there for decades (Kunerth)
However, Pentecostalism was born in the United States. The religion reflects a uniquely American religious culture. William J. Seymour is widely credited with being the "father of Pentecostalism," after starting what are now called the Azusa Street Revivals in Los Angeles in 1906 (Solivan). Espinoza claims that the roots of Pentecostalism specifically among the Latin American community can be traced to two figures, Francisco Olazabal and Henry C. Ball. The reason why Pentecostalism flourished initially was because the religion served very specific social, political, and psychological needs. Rapid urbanization, subsequent social alienation, and industrialization were all important forces shaping the changing of America's religious demographics. This was especially true among the working class and the poor in America. Villafane points out that there was "a strong sense of alienation from churches, especially among industrial workers," (87). Solivan notes that Pentecostalism immediately established itself as the "church of the poor." The "new mass of urban sweatshop workers" needed new churches (Solivan). Those new churches had to be radically different from the old ones if they were to fulfill their express social, political, and religious functions.
Pentecostalism is not too radical a departure from Catholicism, though, which allowed large groups of Hispanics within and outside of the United States to embrace it fully and willingly. For instance, "personal relations are paramount for Hispanics, above abstract principles and institutions," (Villafane 113). A need for personal spiritual connections fuels the love of the saints among Catholics, and expresses itself via the intensely personal nature of religious worship in the Pentecostal church. In fact, the emphasis on personal relationship with God is one of the defining features of Pentecostalism. Solivan goes so far as to suggest that "the roots of Hispanic evangelicalism can be traced on the one hand to our Roman Catholic heritage, which is orthodox, and on the other hand to fundamentalist missionary outreach," (33). Both Pentecostalism and Catholicism are "fundamentally orthodox in their theological orientation" (Solivan 33).
However, a sufficient number of converts from Catholicism to Pentecostalism suggests that there are powerful push-pull forces going on; some converts may have been disenchanted with the Catholic Church and simply sought any other alternative. Other converts may have been particularly drawn to the evangelical and charismatic nature of Pentecostalism. After all, there are an estimated 60,000 new conversions from Catholicism to Pentecostalism per year, and it is in general "the…
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