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By Timothy J. Steigenga, Edward L. Cleary

40 years in the past Latin the United States was once nearly uniformly Catholic, yet spiritual pluralism has essentially altered the social and spiritual panorama of the sector. This welcome and well-edited quantity transcends the standard concentrate on people who swap from Catholicism to Protestantism to think about conversions to different religions like Mormonism, 7th Day Adventism, Afro-Brazilian cults, and indigenous non secular events. Steingenga and Cleary emphasize that African Diaspora religions are one of the quickest becoming within the sector, whereas historical Protestant teams (like the Methodists and Presbyterians) are wasting participants. The chapters during this quantity cogently chart dramatic adjustments within the zone and try and determine discussion among North American, eu, and Latin American students. prior versions of conversion have been built as a rule to be used within the usa and Europe. participants to this quantity suggest new versions for the research of conversion. significantly, members introduce notions referring to minimum instead of radical conversion arguing that conversion might be obvious as a method instead of a unmarried occasion. In bankruptcy six, Patricia Birman deftly outlines key elements riding neo-Pentecostal conversion in Brazil, and, in bankruptcy seven, Maria Julia Carozzi convincingly underscores the function of non-public narratives within the learn of conversion to Umbanda and Candomble. bankruptcy 9 through Rachel Corr addresses the new progress of indigenous routine in Ecuador, whereas Christine Kovic's bankruptcy offers with conversion from conventional Catholicism to "Word of God" Catholicism in Chiapas, Mexico. Kovic's bankruptcy is exceptional. instructed.

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Additional resources for Conversion of a Continent: Contemporary Religious Change in Latin America

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Also see David Stoll, Is Latin America Turning Protestant? (Berkeley: University of California Press, 1990). 33. The classic text in this vein is Emilio Willems, Followers of the New Faith: Culture Change and the Rise of Protestantism in Brazil and Chile (Nashville, TN: Vanderbilt University Press, 1967). 34. For a text in this vein, see David Martin, Tongues of Fire: The Explosion of Protestantism in Latin America (Oxford: Basil Blackwell, 1990), 235, 289. Martin compares the spread of Pentecostal Protestantism in Latin America to the previous growth of Puritanism and Anglo-American Methodism in England and the United States, drawing out similarities in terms of social function.

Examining the case of the Brazilian IURD church in an immigrant Houston community, Garrard-Burnett argues that the IURD may not provide material wealth to its adherents, but it does provide significant “spiritual capital” in the form of networks of support, beliefs, and practices that assist newly arrived immigrants. Chapter 12, by Jill M. Wightman, on Bolivia focuses on the role of healing in Pentecostal conversion and argues that Pentecostal discourses on suffering and illness are not generally that of rewards in the afterlife, but rather focus on healing, both in a corporal sense and as a metaphor for how conversion modifies identity.

36. While a correlation between conversion and the kind of upward social mobility posited by Sherman and others may be established, the cause of such a correlation remains an open question. See Carol Ann Drogus, “Religious Pluralism and Social Change: Coming to Terms with Complexity and Convergence,” Latin American Research Review 35 (2000): 263–265. 37. David Stoll, Between Two Armies in the Ixil Towns of Guatemala (New York: Columbia University Press, 1993); John Burdick, Looking for God in Brazil: The Progressive Catholic Church in Urban Brazil’s Religious Arena (Berkeley: University of California Press, U N D E R S TA N D I N G C O N V E R S I O N I N T H E A M E R I C A S 31 1993); Cecilia Mariz, Coping with Poverty: Pentecostals and Christian Base Communities in Brazil (Philadelphia: Temple University Press, 1994).

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