Latin-American and Asiatic neo-Protestantisms: A comparative study

Abstract

Throughout the 20th century, the expansion of North American Pentecostal and neoevangelical movements was greatest in the traditionally Catholic countries of Latin America. And in the 1960s the first scientific analysis related to the overseas development of this movement was of Brazil, Chile and Argentina. More recently the conversion process has spread into Africa and as far as Asia. The various dynamics perceptible in the Pentecostal movement today in Southeast Asian cultures clearly made it pertinent to undertake a comparison between the Latino-American and Southeast Asian situations by considering, as the author proposes, the various methods and concepts developed over the last seventy years in the study of the neo-evangelical movements. RésuméTout au long du 20 e siècle, l'expansion des mouvements pentecôtistes et néo-évangéliques états-uniens s'est montrée la plus forte dans les pays de tradition catholique d'Amérique latine. Et dans les années 1960, la première analyse scientifique à s'être consacrée au déploiement à l'étranger de cet élan protestant provenait d'ailleurs du Brésil, du Chili et d'Argentine. Depuis, ces dynamiques de conversion se sont rapidement poursuivies en Afrique et, plus récemment encore, dans les pays asiatiques. Les élans missionnaires et de conversion au pentecôtisme qui sont perceptibles actuellement dans les cultures sudest asiatiques justifient pleinement leur comparaison avec les situations latino-américaines,

Diversity within Protestant Transnationalism: Differences in the Scope and Reach of Pentecostal/Charismatic and Evangelical Missions

“…Each of these three indices was normalized to a 10-point scale to produce comparable coefficients. Finally, given P/C Protestantism's well-documented popularity in Latin America and Africa (Aubrée 2013; Robbins 2004), I also controlled for major geopolitical regions to take into account additional heterogeneity, not accounted for by the international-level variables.…”

“…As for the research on global P/C Protestantism, much of this research has veered away from examining its American sources, partly because of growing skepticism about the role of Americanization in this process (e.g., Anderson 2010, 19–20; Aubrée 2013, 523; Meyer 2010, 119) and because it is P/Cs rather than Evangelicals who enjoy a larger market share on the global stage (Pew Research Center 2011). Furthermore, many of these empirical studies use denominational classifications in order to operationalize and distinguish P/Cs from Evangelicals, which, though insightful, lacks the self-identification measure that some have argued is more important in better understanding Conservative Protestantism (Alwin et al 2006, 559; Hackett and Lindsay 2008, 512; Lewis and de Bernardo 2010, 114).…”

No tendrás dioses ajenos delante de mí: notas sobre la diferenciación y la intolerancia religiosas en México

“…89-90) 3. La diferenciación del panorama religioso mexicano 12 A partir de la primera década del 1990, varios autores han empezado a destacar la tendencia hacia la pluralización del campo religioso latinoamericano (Adogame, 2010;Aubrée, 2013;Bastian, 2011a;Bastian, 2011b;Chesnut, 2003;Freston, 2007;Gill, 1998;Martin, 1990;Martin, 2002;Stoll, 1990) y, más específicamente, mexicano (De la Torre y Zúñiga, 2007;Fortuny, 1993;Garma Navarro, 1987;Garma Navarro y Leatham, 2004;Scott, 1997), enfocándose sobre todo en el fenómeno de las iglesias y movimientos de tipo protestante.…”