Discussion 10: Protestantism

92. Protestantism: Positive or Negative for Latin America?

Are the following two perspectives on Protestantism published in 1944 as

contradictory as they might seem on first reading? Both authors, Peruvian Luis Alberto

Sánchez and Brazilian Manuel Carlos Ferraz, are men of law and public intellectuals who

are vitally concerned with the welfare and integrity of their respective nations. (1) Would

Sánchez refute Ferraz's evaluation of the contributions of Protestantism to Brazil? (2)

Would he reject Ferraz's characterization of Protestantism as “a democratic-federative

movement”? (3) Would Ferraz deny Sánchez's insistence that the U.S. government sees

in every Protestant missionary another possible means of advancing U.S. interests, or

even U.S. “imperial penetration” in Latin America? (4) On the basis of his estimate of the

state of Roman Catholicism in Brazil, would he find Sánchez's estimate of its status in all

of Latin America too positive? (5) Are the two essays mutually exclusive? (6) Given the

U.S. government's support of U.S. evangelist campaigns, especially in Central America

during the tumultuous 1980s, which of the two writers might be considered the more

perspicacious?

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Luis Alberto Sánchez, lawyer, author, and lecturer: We Latin Americans will always be

suspicious of those who come to us clothed in extraordinary powers and privileges, which we

interpret as revealing some definite, ulterior purpose. No Latin American will accept with

sincerity religious missions that are supported by regimented “priorities” of the State

Department. To our Creole spirit of distrust, a factor which is not reckoned with by

Washington's political strategists, every missionary “made in USA” is looked upon as an

insurance agent, or a banker who wishes to place a loan, or an employee of the Coordinator of

Inter-American Relations, or a member of the FBI. If what Washington officials want is to

discredit religion per se, they have already made some progress. Let it be clear: everything that

comes to us stamped with an official made in USA seal suggests self-interest or some ulterior

purpose. Implicitly it links itself with the dollar sign. It is worth so much; it is an object of barter.

It can be of use. I know that there are many things—and ideas—in the United States, that

represent high value in themselves. But you cannot expect those who have known only the

overwhelming material power of the United States to believe that those other values exist.

Yesterday, in an economy of peace, they knew the United States through her capitalistic

enterprises established with full autonomy and a management independent of the countries in

which it functioned. Today, in a war period, they see her through trade organizations eager to

be ahead in any deal. Religious propaganda regimented from Washington will lead to a

weakening of religious ties and, soon or late, will be considered an ally of imperial penetration.

Then it will be that Christianity will end up by appearing to be an expression of imperialism. For

the good of all concerned, it were well to avoid this confusion. The days that are ahead will

bring us much pain. Men should be able to find somewhere a firm wall against which to lean

their weary, sweaty heads. And that support must continue to come from Christianity.

Furthermore, there could be no error more grievous or more un-brotherly than that of

thinking that, as far as Christianity is concerned, we are on the same level as the Africans and

Asiatics. That is, to consider us as “infidels” or “pagans.” They who so think forget that in

relation to Christianity we do not need colonizers; we have moved ahead; we could do some

colonizing on our account. It hurts our religious consciousness and our civilized self-respect that

any one should pretend to teach us as they would the natives of Mozambique or Tibet what the

Christian religion is and even more so, when they pretend to teach us what Catholicism is. We

have experts in these subjects who could do honor to a university course in the United States.

The organization of a systematic Catholic crusade in the United States to work upon Latin

America is equivalent to our launching a movement to Protestantize the United States. […]

Manuel Carlos Ferraz, distinguished Brazilian jurist and President of the Appellate Court

of Brazil: […] Protestantism has served as a stimulus to Roman Catholicism. It is a warning to

that Church that it must awaken from the sleep of indifference into which it had been lulled as

a result of its isolation from other currents of Christian thought. When Roman Catholicism was

our State religion and other religions were prohibited in Brazil, Catholicism entered a period of

decay. The freedom which was later granted to other religions and the separation of Church

and State, have been helpful to the Roman Church itself. It has been compelled to open more

schools, create more parishes and dioceses and build more churches.

Protestantism has given Brazil upright and honest men who have been of great service

to our country. It has awakened in its followers a sense of responsibility responsibility and

developed in them a staunchness of character that has become a veritable national asset. It has

stirred up in its people a hunger to know and given them a taste for reading. One of Brazil's

greatest grammarians was a Protestant.

I give no weight to the fear that Protestant propaganda may weaken the political unity

of our country. There are countries of solid national unity whose population professes a variety

of creeds; Switzerland, Holland, Canada, Prussia and even France are examples. On the other

hand there are many Catholic countries whose national unity is weak, as in Spain, torn by

internal dissension; Italy, whose lack of national cohesion explains, in large part, its

misfortunes; Central America, Catholic and divided into a number of small republics. There does

not seem to be any necessary relation between national cohesion and the creed professed by

the majority. And if there were, then the facts would favor the Protestant countries where a

great and more perfect political unity exists. Incidentally, there is no doubt that in the present

war Catholic countries reveal a notable weakness in their spirit of resistance and

combativeness, due, no doubt, to their internal divergences.

Protestantism is a democratic-federative movement. The Christian Protestant world is a

vast federation of churches, governed democratically in conformity with the model laid down

by the primitive church. The life of the local congregations is intense and greatly contributes to

the incorporation of evangelical ideals into the life of the community. It tends to the creation of

a people who themselves become priests and kings. The people themselves exercise the

ministry of the altar.

Roman Catholicism, in its organization, follows the model of an absolute monarchy with

accentuated political activities. And be it remembered: in the field of politics men will always be

divided. The doctrine of Christ, on the other hand, is a power which makes for solidarity.

Religion in Latin America: A Documentary History . Orbis Books. Kindle Edition.