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CajunRick
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Posted: Sun Apr 29th, 2007 01:10 pm |
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By Patricia Zapor
Catholic News Service
WASHINGTON (CNS) -- The church familiar to and preferred by Hispanic Catholics in the United States is a livelier, more charismatic place than the one most American Catholics are used to, finds a new survey on Latinos and religion.
A detailed survey by the Pew Hispanic Center and the Pew Forum on Religion and Public Life released April 25 says about a third of U.S. Catholics are Latinos and that they are bringing a more evangelical style of faith into the broader church as their numbers grow.
Despite an overall drop in the percentage of U.S. Hispanics who are Catholic -- due largely to those who joined evangelical and Pentecostal churches -- Latinos will continue to represent an ever-larger share of the U.S. Catholic population because of immigration and high birthrates, it said. About 68 percent of U.S. Hispanics say they are Catholics.
While in many respects Latinos differ little from the general U.S. population in their religious attitudes and activities, Roberto Suro, director of the Pew Hispanic Center, said analysts were surprised to see the depth of what he called "renewal Christianity" among people of Latino origin or descent.
In a telephone press conference about the study, "Changing Faiths: Latinos and the Transformation of American Religion," Suro said Latinos are much more likely than the general U.S. public to be involved in churches where an enthusiastic, hand-clapping, arms-raised style of worship and prayer is typical.
Fifty-four percent of Hispanic Catholics were identified as charismatics on the basis of what religious practices people said they have in their churches, the survey said. Among the characteristics the survey used to classify people as charismatics was participation in prayer groups where participants pray for miraculous healing or deliverance or where people speak in tongues.
The survey found that 62 percent of Catholic Hispanics say the Masses they attend at least occasionally have "displays of excitement and enthusiasm, such as raising hands, clapping, shouting or jumping."
Among non-Hispanic Catholics, only about 12 percent consider themselves charismatics, Suro said.
Luis Lugo, director of the Pew Forum, said at the same teleconference that becoming involved in the charismatic style of religious practice strengthens people's religious identity. Whether Catholic, Anglican or mainline Protestant, Latinos who adopt a more charismatic style of practicing their faith remain within their original church and become stronger in their religious commitment, he said.
"There's absolutely no evidence that it's diminishing or undercutting their Catholic orthodoxy or their connection to parish life," he said.
Hispanic Protestants were proportionally even more likely to belong to "renewal" churches, with 57 percent in that category. Thirty-one percent of Hispanic Protestants said they were Pentecostals and 26 percent described themselves as charismatics.
"The contrast to the non-Hispanic population is stark: Less than one in five non-Hispanic Protestants are renewalists," the survey said.
About 18 percent of all Hispanics said they had changed churches or stopped considering themselves members of a faith altogether. Former Catholics (13 percent) were the majority.
Conversion was much more common among second- and third-generation Hispanics than among recent immigrants, the survey found. And the majority left Catholicism to join evangelical churches. Forty-three percent of evangelical Hispanics said they formerly were Catholic. Just 2 percent of Hispanic converts became Catholics.
Catholics who became evangelicals were asked to discuss their feelings about the Catholic Church and why they left.
The greatest dissatisfaction was voiced about liturgy.
Sixty-one percent of former Catholics said they found the Mass "unexciting," although only 36 percent said that was a factor in why they left. Forty-six percent said they disapprove of church restrictions on divorce, but only 5 percent said that was why they left.
In response to questions about other possible areas of dissatisfaction, majorities of former Catholics said they think the church respects women at least as much as men (66 percent) and is welcoming toward immigrants (75 percent).
Among all Hispanics surveyed, 83 percent of those who converted said their main reason for changing faiths or churches was a desire for a more direct, personal experience of God. The second most common reason, given by 35 percent, was the inspiration of a particular pastor, followed by 26 percent who said it was related to a personal crisis and 14 percent who converted because of a marriage.
The study counted as a conversion any change such as leaving one Protestant church for another, moving into or out of the Catholic Church, or dropping out of religious practice altogether.
A personal invitation also was important. Among all Hispanic converts, 74 percent said they first heard about their new church from a family member or friend.
The study of 4,016 Hispanic adults was conducted by telephone between August and October 2006. The sample size was larger than is typical in sociological surveys to get a better sense of what non-Catholic Hispanics had to say, Suro and Lugo said.
The margin of error for the entire survey is plus or minus 2.5 percent; plus or minus 3.3 percent for Catholic respondents; and plus or minus 4.8 percent for evangelicals. Interviews were conducted in both English and Spanish, depending upon the preference of the person being interviewed.
The survey also delved into connections between religious beliefs and politics, the role of ethnic churches and religious practices and beliefs.
The above article is reposted from the Catholic News Service.
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David W. Emery
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Posted: Sun Apr 29th, 2007 04:44 pm |
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I believe this survey represents Hispanic religious experience fairly accurately across the United States as a whole, although different results may be obtained on a regional basis.
I live right on the Mexican border, and my parish is 95 percent Hispanic. The area’s overall population is about 80 percent Hispanic, and poverty is literally the worst in the entire United States. Cameron County, Texas, where I reside, is dead last on the national list of per capita income. Something like 40 percent of the members in my parish are receiving some kind of government assistance.
Conversion was much more common among second- and third-generation Hispanics than among recent immigrants.
Living and working intimately with Hispanics has given me a “feel” for the reasons they become inactive seculars, leave the Catholic Church altogether, and return. In this region, the most common reasons for leaving are 1. Americanization of lifestyle, more often than not followed by divorce and remarriage and 2. aggressive proselytism.
The great majority of those leaving the practice of their Catholic religion discontinue all connection with religion and pursue a secular lifestyle. Because of the general economic poverty of Hispanics, the “American dream” of worldly success and comfort ranks very high on their list of priorities, and many are determined to better their lot “one way or another,” regardless of the consequences. Only occasionally does one see a successful Hispanic come to realize the emptiness of worldly prosperity, but if it happens, he will often return later in life to the practice of his religion.
At the other end of the spectrum are the minority of Hispanics who are lured away from Catholicism primarily by aggressive proselytism by ecclesial groups who consider Catholics “non-Christians.” One of the main weapons of these “evangelists” is the unfortunately common Catholic ignorance of their own religion. The irony here is that the more these converts learn about their new religion, the more they long for what they left behind. It may take decades, but eventually many return. Those who do not are almost invariably hardened and embittered anti-Catholics.
The survey then mentions:
A personal invitation also was important. Among all Hispanic converts, 74 percent said they first heard about their new church from a family member or friend.
This shows that it is not the pastor, but usually one’s friends and relatives who are the real evangelizers. Philip invited his friend Nathanael (John 1:43–49), so this approach has been around a long time. Catholics interested in evangelization should take notice of how effective it is.
Those Americanized Hispanics who have retained some residue of religious sensibility and faith often opt for Protestantism, which seems more tolerant of their irregular marital status. But even here, it seems that proselytism is a major influence to get them to return to regular religious practice, because they have that “guilty conscience” feeling that they would be outcasts in any religious body.
Now as to the local Hispanic acceptance of “charismatic” Christianity, yes, there is a significant minority of Catholics and a large majority of Hispanic Protestants (mostly Evangelicals and Pentecostals, which is where the preponderance of Hispanic converts gravitates) who consider themselves charismatics. There is even an active Catholic charismatic covenant community in town.
But there is a much larger group within the Catholic Church which just follows what others are doing and are quite willing to accept whatever is the current fashion. In other words, I think the idea that Catholic Hispanics are “all charismatics” is highly overrated. Mostly they are just ordinary believers who want to be part of the community. Most of the movement is in imitation of the priest. I seldom see “displays of excitement and enthusiasm, such as raising hands, clapping, shouting or jumping” at Mass. Where it exists, it is limited to a small number of individuals within the larger congregation. Specialized “charismatic meetings” are organized in some parishes, where those who have a mind to can let off steam by singing, swaying, responding enthusiastically to the leader and generally to the group dynamic, but this is not much seen in a liturgical context.
There's absolutely no evidence that it's diminishing or undercutting their (the charismatics’) Catholic orthodoxy or their connection to parish life.
I would tend to agree, because their faith is usually strengthened by dint of positive participation. Also, at this level of involvement they are not exposed to the deeper dangers of relying on the crutch of confirmation of faith through gratification. (More on this below.)
Much more significant is the charismatic orientation of those who are or have become Protestant. As mentioned, they are in the majority in those congregations, and they proclaim their preference very loudly in public. Evangelical publicity paraphernalia such as tee shirts and bumper stickers are ubiquitous in this mostly Catholic area, indicating their enthusiasm and propensity to outward expression. In other words, the search for personal contact with God and neighbor is the driving force for them, rather than a more general (and to their mind, “dead”) religious culture and solemn liturgy.
About 18 percent of all Hispanics said they had changed churches or stopped considering themselves members of a faith altogether. Former Catholics (13 percent) were the majority.… Forty-three percent of evangelical Hispanics said they formerly were Catholic. Just 2 percent of Hispanic converts became Catholics.
In itself, this is a pretty accurate figure. However, it does not take into account the number of Hispanics who leave the Catholic Church and later return. And as mentioned above, this is a significant number.
Forty-six percent said they disapprove of church restrictions on divorce, but only 5 percent said that was why they left.
My experience regarding divorce and remarriage, as outlined above, is rather different. I find that the number of those leaving the Church because of their marital situation to be much higher than stated in the survey, and I suspect that respondents are not telling the whole truth in this regard. Ordinarily a Catholic does not disagree with the Catholic view on the permanence of marriage until he has violated its provisions and finds himself unable to receive the sacraments. Other sins can be committed, confessed and forgotten; marital sins involving divorce and remarriage are ongoing, and this is the rub.
Sixty-one percent of former Catholics said they found the Mass "unexciting," although only 36 percent said that was a factor in why they left.
This is a perennial complaint: liturgical worship is definitely not “exciting.” It is not intended to be. It is faith at work, not emotion. Those who insist that their worship be exciting are really worshiping themselves instead of God. Many who have left the “praise and worship” circuit or pentecostal-style gymnastics have confirmed this rather obvious point of spiritual theology. Which goes to prove the next point of the survey:
Among all Hispanics surveyed, 83 percent of those who converted said their main reason for changing faiths or churches was a desire for a more direct, personal experience of God.
In many cases, they wanted something tangible, not relying on faith. What they call “faith” is not genuine faith but enthusiasm driven by emotion and the gratification of community approbation. (In what follows, I am summarizing a passage from Catholic theologian Fr. Reginald Garrigou-Lagrange on the subject of intimacy with Christ, whose works I have been studying.) Those whose faith is strong do not need tangible effects to prove their relationship with God, and ordinarily God does not supply them. Such souls tend rather to be left in darkness and confusion (although, as St. John of the Cross says, it is this very darkness that leads to illumination). It is rather those whose faith is weak or immature who need this kind of crutch. And once they are given it, God expects them to grow in faith: “Then he (Jesus) said to Thomas, ‘Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing.’ Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet believe’” (John 20:27–29).
So one can see why an “unexciting” experience of the Mass is not a genuine difficulty. Furthermore, many parishes do offer some outlet for the “charismatically minded,” even if it is not within the context of the liturgy. So it’s their level of involvement and participation, not a real difficulty with the liturgy, that influences most of those who leave the Church.
David
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mrsbmoo
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Posted: Sun Apr 29th, 2007 10:30 pm |
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I find this survey very interesting. When I moved to the area I live in almost 20 years ago, there were NO Hispanic people and about 20% blacks. People actually still live in segregated neighborhoods here and I almost didn't get a job delivering pizza because they felt it was inappropriate for a young white woman to deliver to a black neighborhood. I was told I couldn't rent an apartment because it was in a black neighborhood. A black man was censured by other blacks for hiring a white security guard for a large party. You get the idea. For the most part both the black and white community had respect for each other but kept separate.
In just the past 3-4 years a noticeable number of Hispanics have moved into the area. This has completely upset the race relations balance in the area. They tend to live in both the white and black sections of town, but fit into neither the white or black community. The blacks(at least in the black dominated union at my husband's work) feel they are stealing black jobs and are working to keep them out of better paying jobs. From their behavior, young Hispanic men are often more respected than young blacks as they appear to be harder working and more family oriented.The white community doesn't consider them white but recognize they are different from the black community.
In our community, churches are segregated by race. I live 1/4 mile from both a black baptist church and a white baptist church, and this in a community too small for anything but a post office and gas station, no other stores. The Catholic church is the only church that is racially mixed. Yes, we are mostly white, there are also Blacks and Asians. Although we don't have any frequent parishioners who are Hispanic( my church is almost 20 miles away in a slightly bigger town from where I actually live), they do come from time to time and the church in the next larger community has a Spanish mass every week and offers confession in Spanish. With probably 200 protestant churches of every variety in that town, there is only one which is for Hispanic protestants. I would say most area protestants haven't caught on to the aggressive proselytism. Maybe each thinks it is the other community's job? I am curious about how this situation will settle as time goes on.
____________________
Becky
Wife of Michael(called Moo) and stay at home mom to 5 daughters between 13 months and 17
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beachmoss
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Posted: Mon Apr 30th, 2007 01:27 am |
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One thing that I have noticed where I live. And we've had a HUGE influx of Latinos! The evangelical churches reach out to the Latin community. They offer frequent ESL classes. And they work hard to help the new Latinos settle into the community.
I asked our DRE last year if we could offer ESL and reach out to them. She actually had someone call me to see if I could do it. I felt terrible saying "no", but at the time the lady called I just didn't have time to volunteer. I may pursue it again when my little one gets in school fulltime!
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Steven Barrett
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Posted: Mon Apr 30th, 2007 03:06 am |
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 Excellent thread! I'd like to add to what Beachmoss said about ESL and it's impact, especially for evangelical churches. I volunteer at my familiy's evangelical Baptist (ABC) church, and every wed. morning I'm setting up at least five classrooms up for an ESL program (which also competes with the local public library's.)
The program is free, and while most of the students are Asians, there's a sizeable number of Hispanics.
The local Catholic parish isn't operating such a program. In fact, several dear friends, who happen to be Puerto Ricans, have "migrated" up the street and one of the major reaons for this would be embarrassing for any church: a sense of unfriendliness and coldness. Although I'm Irish, I find it very shamefull to admit of great prejudice from my bunch towards Hispanics. We Hibernians, especially up here in the Northeast, don't need to make it even colder for Catholics who happen to be Hispanic. Sometimes I've wanted to wear a bag over my head due to the coldness and social hostility of so many "anglos" up here. It's not endemic across the board, but enough of it has surely made enough of a negative impact on enough Hispanics to leave them feeling unwanted as fellow Catholics. 
We can't do a lot about long range demographic trends, but opening our hearts and arms to any Catholic or Christian who wants to worship the Lord with us is the very least we could do. It's a start.
____________________
James Michael Curley to a young Thomas “Tip” O’Neill -- “Son, it’s nice to be important, but it’s more important to be nice.”
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Darlene
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Posted: Mon Apr 30th, 2007 07:09 pm |
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I'll chime right in with my observations along with the rest of you. Where I lived previously, in the Lehigh Valley area in PA, the evangelical Protestant churches were composed almost entirely of white folk, with the exception of the Assembly of God Church that I attended. There was a substantially large Hispanic population that attended that church, and they even had a Latino pastor and services and prayer meetings in Spanish. The Black community, however, mostly had their own churches. As far as the race/ethnic ratio in Catholic churches was/is concerned, I cannot comment. Again, I am speaking of when I lived in the Lehigh Valley area, which I have been away from for 10 years.
Now to the area in which I currently live. I attended several Evangelical Protestant churches within the first few years of living here, church shopping I'll call it.  In all of the Protestant Evangelical churches that I attended, almost the entire congregation was white, without exception. My husband attended a Pentecostal Black church a few miles from our home several months ago, in which he was the only white person. Now that was an experience of which I could write about extensively.  The nondenominational church which I am currently attending is almost entirely white, with the exception of one Black man and one Hispanic family.
Now, the Catholic church that I have been attending has a great variety of whites, blacks, and Hispanics. During this past Easter Vigil, there were about 10-12 Catholics who became members out of a total of about 30. This included Catechumens, Candidates, young teens and children. This parish also has a Spanish Mass once per week. Another Catholic parish, about 4 miles away, has a Latino priest and Spanish masses. (don't know how often).
From the information that I have given, you will notice that the church which has the largest ethnic and racial variety is the Catholic church. But again, this is northeast PA. We have had a large influx of Hispanics and Blacks, (as well as whites) from the New York City area within the last 10 years, and especially since 9/11.
Darlene
____________________
The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. II Corinthians 13:14
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David W. Emery
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Posted: Mon Apr 30th, 2007 11:14 pm |
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One of the things that most of you are commenting on from your personal experience is that Hispanics are not like other ethnic groups in that they do not segregate themselves from the rest of society. This is quite true. And the reason for it is that in Latin America there is no segregation. From pre-columbian times there has been a lot of mixing of tribes and races, and a lot of intermarrying. The typical Latin American is mestizo (mixed blood). The main lines of segregation, then, are economic and educational. And in the US, there is opportunity for those who are willing to work hard, so this is exactly what they are doing. They want their stake in the American dream.
But this stake comes at a price, as I explained in my previous post. The tendency is to blend into the surrounding culture, and when that culture is marred by moral breakdown, one can expect some to fall from grace. This fall is part of what we see reflected in the survey, and it is for this reason that I emphasized it. Our Christian efforts must be to turn this culture around so that it will not be a danger to those who enter it from the outside.
David
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Luke12:48
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Posted: Tue May 1st, 2007 12:13 am |
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My parish is a very old parish in the middle of a bad neighborhood. In fact many of the people from the outside of the town go to other parishes so they don't have to go into a bad area. The surrounding churches are large and impersonal so we are holding our own because there is a very strong sense of community/family. That being said we have about 3-4 black families and they attend mass with the white parishioners. We also have a large hispanic population but they have their own priest and attend a separate mass. There are occasional mixed services --ash Wed and Holy Thursday as well as a Stations of the Cross on Good Friday. Beyond that, there is not much effort on joint activities--it is more like 2 separate parishes using the same building at different times. We are very segregated. In fact, I was at a parish council meeting before reading this tonight and it struck me that the pastor commented on the fact that a hispanic family is now attending the one Sunday mass-- that is how unusual it is --it caused comment. To those of you in more mixed parishes--How do you encourage the two groups to blend? The language is an obvious barrier as many of the hispanics are migrant workers and the population is constantly fluctuating but there are some who are more permanent and speak some English.
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David W. Emery
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Posted: Tue May 1st, 2007 12:31 am |
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As you indicate, Kate, this is mostly a language thing. There may be some Hispanics who speak enough English to function in the English-language Masses, but their family, friends and neighbors attend the Spanish-language Masses, so they feel obligated to accompany them. I would be very surprised to learn that there is any prejudice involved. Any racial or cultural prejudice one finds in a Hispanic can almost always be traced to outside influences.
Of course, the attitude of those around them can affect the boldness of anyone when he is faced with a choice regarding the possibility of integration into the local society. And there is another factor here, and that is that the Hispanics in your parish are mostly there only temporarily. Migrant workers have very good reasons to stick together and support each other, and they are seldom in one place long enough to set down roots. So it is natural that they should ignore those outside their immediate circle.
It is when a family sets down roots that the real interaction begins between them and those “on the outside.” As they learn English and start to establish themselves in their homeland of adoption, you will see a decided change in attitude.
David
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Luke12:48
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Posted: Tue May 1st, 2007 12:39 am |
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Ok--makes sense that the migrant population will always be separate and we will essentially be sharing the building. What about those who do stay? If they tend to go to mass with family and friends who do not speak English, how do you reach out to them? Am I wrong in thinking there should be some joint activities if not mass? CSS has a nun who works with the people and she occasionally is looking for donations of specific items which the parishioners seem happy to provide. I can't help but think that there could be more interaction though.
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David W. Emery
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Posted: Tue May 1st, 2007 01:03 am |
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I ike your insight, Kate. Yes, there could and should be more interaction, especially with those who stay a while. They don’t need to be experiencing the deep freeze. The big barrier is language. That’s one I’ve bridged, and I find it a great advantage in breaking the ice. It’s like, “Hey vato, I didn’t know you were one of us!” And then they open right up.
Reserved northern European types who don’t know the lingo are not very inviting. If any one of them makes a positive personal gesture to a foreigner, even a small one, it will make a difference. “I was a stranger, and you welcomed me” (Matthew 25:35).
David
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Steven Barrett
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Posted: Tue May 1st, 2007 01:40 am |
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| Gee, and I thought the "frozen chosen" were only found north of the border separating the Mid-Atlantic states from New England!
____________________
James Michael Curley to a young Thomas “Tip” O’Neill -- “Son, it’s nice to be important, but it’s more important to be nice.”
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Luke12:48
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Posted: Tue May 1st, 2007 02:25 am |
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They are --down here we're just slightly chilled, not completely frozen.
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Luke12:48
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Posted: Tue May 1st, 2007 02:28 am |
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OK David--you win. We need a section of the forum for online Spanish lessons -or maybe Rick can make us a language section and we can do Latin too!
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David W. Emery
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Posted: Tue May 1st, 2007 03:15 am |
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I’m overwhelmed, Kate. Of course, language lessons are somewhat beyond the scope of a religious forum. You’ll have to pursue that elsewhere. But some months ago there was talk that eventually we may see a parallel forum in Spanish. This would be dependent on the progress of the recently inaugurated CHN Spanish language apostolate, under the able direction of Carlos Caso-Rosendi.
David
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