Christianimism: Catholic Syncretism in the New World
Michael David
Sills
Associate Professor of Christian Missions and Cultural
Anthropology, Southern Baptist Theological Seminary
Published in Global Missiology, Contextualization, January
2004, www.globalmissiology.net
What existed when the RCC arrived and how
it got that way
The Motivations for the First Religious
Movement
The Results of the First Religious
Movement
The Roman Catholic Church of the Spaniards
Highland Quichua
Roman Catholicism
The Motivations for the Second Religious
Movement
The Result of the Second Religious
Movement
Commonalities
of the Previous Religious Movements
The Commonalities in Motivation
What
is the prevalent form of RCC in Andean Ecuador today?
Motivations for Current Movement away from
RCC
Summary of the Results of the Current
Movement
How
are Evangelicals to avoid syncretism in this context?
Church Planting Among the Highland Quichuas
How
can the RCC mistakes be avoided?
Chart: Comparative Religion Chart for
Andean Ecuador
The
syncretism under consideration needs a context in which it can be seen and
understood. A similar story is found in
scores of culture contexts throughout the Americas but the Highland Quichuas (HQ) of Andean Ecuador will be used as a case
study. By way of introduction, let me
share my background and interest in this specific area. I was a FMB/IMB missionary to these people as
a church planter and then teacher, co-worker, and consultant. The persecution of the HQ people at the hands
of the Roman Catholics in Ecuador is a topic that would warrant its own lecture
another time. Suffice it to say that the
persecution has been relentless, horrific, and continues to the present day.
I began to
study these people informally when we were first appointed as missionaries in
1991. In subsequent educational
opportunities I have deepened my level of understanding of the factors
affecting them through their history. My
first doctoral dissertation was a D.Miss.
Dissertation at the Reformed Theological Seminary entitled, “A comparative
analysis of the three major religious movements of the Highland Quichuas of Andean Ecuador from the Inca conquest to the
present.” A couple of years later I
studied there again for a Ph.D. in Intercultural Studies and wrote a
dissertation entitled, “Highland Quichuas:
Discovering a culturally appropriate pastoral training model.”
We
returned to Ecuador after I graduated from RTS to lead the Ecuadorian Baptist
Theological Seminary and to train HQ believers.
Upon my return I wrote and published a couple of books in Spanish for
those working with the HQ to make the fruit of my research available and
hopefully help in culturally appropriate pastoral preparation. At this point, an historical overview would
serve us well to set the stage for the topic under consideration.
The study
for this hour is the ChristiAnimism or Christo-paganism that has resulted from
Catholicism being syncretized with indigenous
animistic religions in the New World, specifically how it came about and how it
can be avoided in the future. I want to
address this matter by means of a case study of the Highland Quichua people of Andean Ecuador. In order to see the enduring Roman Catholic
syncretism clearly, I will guide us through the major religious movements of
this people group from the Inca conquest to the present. The most recent development is a movement
toward Evangelical Protestantism but time does not permit a detailed
consideration of that phenomenon. This
diachronic panorama will provide a backdrop against which we can clearly
recognize the steps and missteps that led to the errors and heresies that exist
today.
Their
first religious movement was an enforced shift from the traditional Andean
animism of the Highland Quichuas to the religion of
the Inca empire.
Then, there was another enforced shift, this time to Roman
Catholicism. Most recently, a shift has
been occurring among the Highland Quichuas from their
syncretized form of Catholicism to Evangelical
Protestant Christianity. It would be
wise to examine the motivations for and results of each shift in order to
discern the nature of the remaining Catholicism and how errors may be avoided.
The
Highland Quichuas are an indigenous people group that
lives in the Andes of South America. The
twenty five million people of the macro-culture live in Ecuador, Perú, Bolivia, Argentina, and Chile. They were conquered, subjugated for
centuries, and considered virtually animals who were
the property of the land owners. They
are the lowest of the socioeconomic strata.
They can be distinguished anthropometrically from Europeans and mestizos1 alike by their
“tea-colored” skin, short legs, elongated torsos and numerous other physical
and cultural features that set them apart.
They were a peaceful, agrarian society that lived high in the Andes at
elevations of 7,000 to 15,000 feet above sea level. They were animists who worshiped the earth
goddess, Pachamama, and the spirits of the land. They were easily conquered by the warlords of
the Inca empire.
The Inca empire was born in the southern portion of Perú about the year 1438 AD. The exact origin of the Inca empire is the stuff of which legends are made. However it arose, it became a powerful,
well-organized nation that spread quickly to the north. Within one hundred years the Inca empire
extended from south of Santiago, Chile to southern Colombia (McIntyre
1975). The Incas subjugated all that
they encountered. One of the largest
groups that they met on their march north was the Highland Quichua
(HQ) nation.
The Inca
had a complex political, agricultural, and religious system. The HQ were absorbed
into the Inca empire as the working class.
They served the Inca rulers for a hundred years and were taught to
worship them as incarnations of the sun god.
The Inca so infiltrated the HQ culture that its influence still
continues. This was the scene onto which
the Spanish conquistadors arrived.
They
arrived in 1532 led by Francisco Pizarro.
The adventurers came in search of gold and fame. They found not only gold but also a vast new
world for the Spanish crown. The
Spaniards betrayed and massacred the Inca ruler, Atahualpa, and subjugated his
people (Mason 1964). The Spanish conquistadors
brought Roman Catholic missionaries with them to establish a church in the New
World (Dilworth 1967, Innes 1969, Villasís 1987).
The Roman
Catholic Church (RCC) had a stake in the new world as well. The Pope wanted the new population to
surrender to his and the Church’s authority.
Assuming a tabula rasa in the hearts and minds of the Highland Quichuas, a process was begun which “Christianized” the masses
rather than evangelized them.2 The
records show that some of these Catholic missionaries were altruistic and
sincere in their efforts. However, many
of the Catholic workers who accompanied the conquistadors were also tainted by
the quest for gold and fame (Prescott 1847).
In the
last twenty-five years, an ever-increasing number of the HQ people have been
moving from the mixture of the religious influences of their history to become
Evangelical Protestants (Núñez and Taylor 1989, Stoll
1990, Berg and Pretiz 1992, Sills 1997, 2001). This step is being taken even as many other
segments of the HQ population are demanding national independence from Ecuador
(Jijón 1996).
The voice of the HQ is being heard on a national and international
level. In February of 2000 the HQ of
Ecuador led the first ever successful political coup by indigenous people in
the Americas by ousting then President Jamil Mahuad (El Comercio, March 13,
2000). Ecuador is facing an identity
crisis as the HQ half of its population awakens and demands to be recognized.
There is a
religious movement of tens of thousands of HQ from a highly syncretized,
animistic Roman Catholicism to Evangelical Protestantism (EP). Protestant Missionaries have worked among
them since 1903 with little fruit. After
fifty years of working among the HQ of Chimborazo province in central Ecuador,
Gospel Missionary Union missionary, Julia Woodward, could count on one hand the
number of converts she had seen (Maust 1982). That was 1953, and it would be two more years
before the first three baptisms would occur.
Today,
this same province of Ecuador has 10,000 HQ members in EP churches and 20,000
in the worship services (Stoll 1990). In
1986, the EPHQ pastors in Ecuador claimed to have 50,000 attending their services. The Roman Catholic authorities said it was
more--perhaps even 30 percent of the entire indigenous population (Stoll
1990). A May 2001 article in the
Ecuadorian newspaper, El Comercio, states that
62 percent of Ecuador’s 5.5 million HQ people identify themselves as
Evangelical Protestant. Buhlman quotes a cardinal remarking on the EP movement in
Latin America as saying, “When the pope thinks of Latin America in the evening,
he cannot sleep that night” (Buhlman 1977, 154).
However,
some cynics claim that the move is merely a racial solidarity movement, or is
otherwise politically motivated. There
is great prejudice against the HQ in Ecuador.
A common graffiti in the capital city says, “Be a patriot, kill an
Indian!” The polarization of HQ and mestizos gives reason for the HQ to rally together. Some say that the EP movement is simply a
means toward this end. Stoll states that
anthropologists Joseph Casagrande, Blanca Muratorio, and Ecuadorian Roberto Santana concur with him
that the current Evangelical Protestant movement among the HQ is an “ethnic
revitalization movement” and the fruit of their desire for “ethnic autonomy”
(Stoll 1990, 298). There are almost as
many different opinions as there are detractors.
Perhaps the
new HQ form of Evangelical Protestantism is resulting in simply a new syncretized folk religion.
Some say that the EP movement is another expression of folk Catholicism
(Poblete and Galilea
1984). Berg and Pretiz
find that anthropologists and sociologists see very little difference between
the RCC and EP popular religiosity. They
state that some have noticed that the EP stress upon healing and material
blessings make it look like
“. . . a Protestant equivalent of Catholic popular religiosity”
(Berg and Pretiz 1996b, 158). Some would say that the current generation of
missionaries working among the HQ is simply witnessing a realignment of
loyalties for expediency.
What is
the difference, if any, between the past major religious movements among HQ and
the current movement? Is the current
movement a genuine break with the past and an embracing of Jesus Christ and His
teachings or is it something less?
The
findings and conclusions of my first dissertation supported the belief that the
current religious movement reflects genuine conversion and is not like the
previous major religious movements. But,
how can EP missionaries work to ensure that the syncretism of past movements do
not infect the church today? What
mistakes did the RCC commit and how can we avoid them today?
First
notice what existed when the RCC arrived and how it got that way.
This
section addresses the motivations and results of the first two major religious
movements among the HQ of Andean Ecuador.
An understanding of the cultures, methods of conquest, and religions
involved in these movements is essential.
These religious movements involved hundreds of thousands of people and
many years. Religious movements among
ethnic groups do not occur in a vacuum; there are always extenuating circumstances. The cultural context surrounding each must be
established as well. In this way, the
reader will understand and appreciate the impact and pertinence of the findings.
However,
it is not our purpose to provide an exhaustive ethnographic description of the
Inca or HQ. Neither is it our aim to
provide a thorough and detailed chronology of the historical events surrounding
these movements. Such studies have been
conducted and reported by many scholars including the excellent theses of
Dilworth and Klassen (Dilworth 1967, Klassen 1974). The
purpose of the background information which follows is simply to provide a
context in which to understand the explanation for the syncretism.
The
Motivations for the First Religious Movement
The HQ were forced to accept the hierarchical form of animism held
by the Inca. They were allowed to add
the Inca form to their own system as long as the Inca animism was supreme. The Inca used methods such as ridicule and
public whipping of the idol-gods of conquered peoples to convince them to
worship as the Inca (Cobo 1979). Dilworth says, “Here was an empire controlled
by absolute power. Capital
punishment was the penalty for theft, adultery, and blasphemy against the sun
god” (Dilworth 1967, 11).
However, the introduction of a new religion was not adopted and adapted
by the HQ entirely under duress. The HQ
seemed to have embraced the new system as advantages were seen and compromises
easily found.
The HQ saw
that the Inca form of animism held many aspects in common with its own. They saw that the Inca worshiped the earth,
the sun, the moon, and other aspects of nature.
This enabled the HQ to identify easily with the Inca animism.
The Inca
also allowed the syncretism of religions among its conquered people. One characteristic of animism is that it
tends to be geographically determined, i.e., peoples near the ocean worship the
ocean, mountain people worship the sun, the mountains, and the volcanoes, the
jungle people worship the spirits of the animals, etc. This enabled the HQ to accept the Inca form
of animism but to continue worshiping their own
gods. Since none of their gods made any
claim to absolute monotheistic dominance, this was a natural step.
The HQ
found many advantages to following the way of the Inca. They quickly saw that the rebellious groups
were exiled. They also noticed the
well-ordered society of the Inca, the intelligence and wisdom of the new
rulers, and the advantages to “fitting in.”
The Inca empire had even found a way to store
food for long periods of time and so provide deliverance when there was no
harvest. This must have impressed on
them that Pachamama (the mother earth goddess)
was pleased with the Inca way of worship.
Cobo stresses the “advantage” aspect of embracing the Inca
religion by the indigenous cultures. He
says that the Inca did not allow the conquered people to participate in the
cult at first. It was held just out of
reach in such a way that it came to be an honor to be allowed to profess
it. Cobo says
that they came to regard the Inca religion with more esteem than their own (Cobo 1979). The
objective of the Inca was to make those conquered believe that only the Inca,
and those whom they permitted, were able to worship Viracocha
(the highest god and creator). Those
who submitted to the Inca and were allowed to be a part of the Inca religion
cult considered the honor a “great reward for their services” (Cobo 1979, 4).
In
summary, the HQ motivations for the first major religious movement from their
own form of animism to the Inca form were:
The
Results of the First Religious Movement
The result
of the first major religious movement of the HQ was syncretism pure and
simple. Klassen
states, “As a result of the Inca domination the numerous tribes and groups were
taught religious syncretism. The emphasis was on addition not substitution” (Klassen
1974, 14). The Inca empire has been shown to allow syncretism and even to engage
in such practice itself. The HQ were
taught and led in HQ/Inca syncretism worship by Inca holy men as they were made
to submit, not lead.
This
syncretism continues to show itself in practice today. The most abiding aspects of this blend of
religions is seen in the annual festival Inti-Raymi which celebrates the sun god, veneration
of Pachamama, and mountain worship.
The HQ predate the Inca in Andean Ecuador. They lived there for hundreds of years with
their own form of animism (Klassen 1974). When the Inca came, the empire’s version of
Andean animism was brought in and superimposed over the existing form. The blend was at once enforced, allowed,
welcomed, adopted, and adapted. The
remaining mixture was the result of the first major religious movement. This new form of HQ religion, when less than
one hundred years old, was encountered by the Spaniards and their RCC
missionaries. The HQ/Inca syncretism
would not remain the religion of the HQ.
As we
begin this next section I want to stress that I am not Catholic bashing. After all, although they were misinformed
and, for the most part, poor representatives of Christ, they were seeking to involve
themselves in missions and extend Christ’s kingdom the only way they knew.
Missions presentations from missionaries to Latin America always
require an explanation because, inevitably, someone has an aunt or grandmother
who is a “devout Catholic and warm-hearted Christian.” While we certainly do not agree with RCC
doctrine, rather than curse the darkness, we should prefer to light a
candle. That is, we hope that an historical
overview of the period will shed light and enable us to discern the errors of
the past and avoid them in our endeavors.
As a missionary in Latin America, I always stressed that being born
again was more important than the church to which you belonged, believing as I
do that the Holy Spirit will guide us into all truth.
What kind
of RCC came to the New World? Remember
that every church is informed to some degree by its culture and worldview. Christianity is not expressed in history in
any pure form as if in a heavenly vacuum.
What, then, was the historical context of the Catholic missionaries and
their work in the Americas?
It is
significant that from the 8th century to the end of the 15th
century the Muslims occupied varying amounts of territory in the Iberian peninsula. Constant
struggles were engaged to force them out. During these eight centuries, spiritual
battles between Jews, Catholics, and Muslims raged right alongside the flashing
swords. The inquisition of medieval
times pales in comparison with the exacting tortures of the Spanish inquisition
that reigned from 1428-1820 for the purpose of purifying the RCC and ridding
the world of “heretics.” The Spanish
Inquisition not only illustrates their zeal for Catholicism but its severity
colored their dogmatic RCC conservatism.
The
Reformation, of course, began in earnest in the early 16th
century. The Reformation,
Counter-Reformation, and subsequent wrestling with biblical truth, brought
about new understandings, tempered dogma, and broader perspectives even in the
minds of many Catholics. But this fresh
air of Reformation that was blowing throughout Europe never really penetrated
south of the Pyrenees. However, this is
not really an issue since the conquistadors and missionaries sailed about
twenty years before that first Reformation Day of 1517.
In 1492
the Moors were finally pushed back across the Strait of Gibraltar and Columbus
was given permission to sail by Ferdinand and Isabella. The Spanish explorers and conquistadors who
followed took RCC missionaries with them.
Notice what they did and did not do.
In 1532,
Francisco Pizarro arrived in Perú with a contingent
of Spanish soldier-adventurers seeking gold for the crown. The journey detailed by William Prescott
shows that it was a perilous journey and a circuitous chain of events that led
them to their landing on the Pacific shores of Perú
(Prescott 1847). Although Pizarro was
vastly outnumbered by the fierce Inca army, several things worked in his
favor.
The Inca
origin myth protected the Spaniards.
Pizarro and his men were not killed immediately as could have easily
been accomplished (Prescott 1847, McIntyre 1975). A legend existed that said the gods had left
the area of Lake Titicaca and Cuzco. The
legend holds that they departed Perú by walking
across the sea. The gods are said to
have been white men with beards and blue eyes.
The legend states that they would one day return. The legend is said to be one possible reason
that the Spaniards were spared certain death.
Pizarro and his men were granted an audience instead of executions due
to the hope that the gods had returned (Klassen 1974,
McIntyre 1975). In battles he was aided
by the fact that he and many of his men had guns and horses. The guns, cannon, and horses were all new to
the Inca.
The Inca
literally paved the way for the Spaniard; this is because of the intricate and
extensive Inca road system. Without this
road system, the cannons and horses would have done the Spaniards no good. The rugged Andean mountains were impassable
for even a small group outfitted like Pizarro’s. In addition to their roads, the Inca had made
bridges over passes and rivers that dropped hundreds of feet. The Spanish traveled quickly over such well
laid highways. The areas where the roads
did not reach were never conquered by the Inca nor the
Spaniards (Gladwell 1980).
The Roman
Catholic Church of the Spaniards
The RCC of
the conquistadors was the pre-Reformational
Catholicism of the Spanish
Inquisition. It was
monolithic and unyielding. The RCC demanded
unconditional surrender and the Spanish forces were eager to carry out the
demand. There were some RCC clerics who
felt compassion for the indigenous people.
These were men such as Jesuits Bernabé Cobo, José de Acosta, and the Dominican monk and bishop Bartolomé de las Casas.
Klassen’s research claims, “Threatened with the fear of death, the
Indians were converted and baptized by the tens of thousands” (Klassen 1974, 22).
The goal of the RCC was to get them to submit to the authority of the church
and accept what it commanded. This
comprised the RCC evangelization of the New World. Marzal states “. .
. during the first years of the Conquest the ones placed in charge saw baptism
as a form of legitimization, and the Indians viewed it as a social price which
had to be borne” (Marzal 1996, 98).
Highland Quichua Roman Catholicism
As the
change in outward form of religion came without understanding the new, the old
religion simply found expression in acceptable RCC ways. Thus began the syncretism that exists
today. The many parallels between the
RCC and the HQ/Inca animism further enabled the blend. The many spirits of the mountains and natural
phenomena could easily be renamed with saint names and the old idols could be
replaced with new ones (Marzal 1996). Just as the HQ had prayed to the apus (mountain spirits),
they saw the RCC praying to saints. Marzal finds that the reclothing
of the old religions is the natural result of “compulsory evangelisation”
(Marzal 1996, 18).
The razing of the HQ/Inca syncretism temples and huacas
(holy high places) with the construction of RCC chapels and shrines in their
place made syncretism not only natural but easy.
The Pachamama cult found a substitute in
Mariolatry. The cult of Mary in South
America today is stronger and more defined than the doctrine of Christ; many
prefer to think of her as co-redemptrix and would
prefer a Quartet to a Trinity. According
to what the HQ had learned from the Inca, as long as there was no conflict, the
religions could all be added together (Wonderly
1967).
The
Motivations for the Second Religious Movement
The second
major religious movement of the HQ was from HQ/Inca syncretism to HQRCC. The motivation for it was in part due to the
fact that the Conquest was led by men who looked remarkably like the legendary
description of the creator god. The
Conquest was also of a military nature and the conquistadors had weapons
superior to their own. This military
superiority enabled the conquering forces to require absolute obedience to
their king, pope, and church.
In
summary, the motivations for the second major religious movement of the HQ from
the HQ/Inca syncretism to HQRCC are the following.
The Result
of the Second Religious Movement
The result
of the second major religious movement of the HQ was another syncretism. As has
been described above, the parallels between the two religions, and the RCC
emphasis upon outward forms of acceptance without heart conversion, combined to
blend the HQ/Inca syncretism and the RCC into the HQRCC. The HQRCC is an aberrant form of RCC which is
highly superstitious and animistic. In
fact, the RCC priest and educator Marzal has shown
that the syncretized HQRCC grows from its Andean
HQ/Inca syncretism and RCC roots into a religion with two faces.
The HQ of this syncretism live in fear of the spirits and the saints, so they pray to
both. They live in fear of offending Pachamama and the Virgin Mary so they sacrifice to
both. They worry when their children become
sick so they visit the HQ curandero (shaman)
to get the traditional healing from the animistic spirits as well as the mestizo priest to get a prayer or a mass said for the
patient. Baptism is accepted for their
children but has come to mean protection from lightning (Marzal
1996). Prayers are chanted at the grave
when burying family members to help them pass through the curtain to the land
of the spirits (Marzal 1996). The HQRCC is highly animistic.
Commonalities of the Previous
Religious Movements
The Commonalities in Motivation
In summary form, the motivations
found to be in common between the first and second major religious movements of
the HQ are as follows:
1.
A nation with a powerful military
invaded and enforced a new religion as the official State religion.
2.
Many aspects were found in common
between the old and new religions and these parallels made the new religion
easier to accept.
3.
Since the invading forces remained
as the reigning conquerors, it was advantageous to accept their religion so as
to avoid persecution as well as to receive one’s share in the new order.
4.
This reveals the movement to the new
religion to be self-serving rather than the result of heart conversion.
The first two major religious
movements among the HQ of Andean Ecuador under consideration have four aspects
in common.
1.
The movement from the old religion
into the new resulted in a syncretized form of the
two religions rather than a pure rejection of the old and an embracing of the
new.
2.
Both movements retained the
animistic elements of previous religions.
3.
Both movements resulted in the HQ
being under the religious domination of conquering forces.
4.
Both resulted in the HQ submitting to
the holy men of the new religion without their own cultural representatives in
leadership positions.
What is the prevalent form of RCC in
Andean Ecuador today?
A few years ago Pope John Paul II
was taken on a tour of the RCC in Latin America. He is said to have remarked after viewing all
of the current manifestations of his church there that, “Latin America needs to
be re-evangelized.” Of course, the truth
is that Latin America needs to be evangelized for the first time. The initial invasion of Europeans (as
indigenous people in the Americas refer to Columbus’s discovery of the New
World) brought RCC missionaries who “Christianized” the masses by force in
violation of John 1:13 among many other passages.
These people movements in Latin America
that find many coming to Christ in Evangelical Protestant churches have
resulted in the RCC losing 400 people per hour to EP churches. In Brazil, it is over 800 per hour. This hemorrhaging loss has led the current
Pope to return to refer to EP believers as “ravenous wolves” rather than the
“separated brethren” label we received in Vatican II.
Motivations for Current Movement
away from RCC
Ten primary motivations can be
delineated regarding the current movement from HQRCC to EP which further describe the RCC in Andean Ecuador today.
1.
The HQ have seen that their
oppression has been brought about by an alliance of the RCC, the government,
and the ruling socioeconomic class and they long to distance themselves from
this alliance.
2.
The HQ have
never had any cultural representatives in the priesthood of the HQRCC and,
therefore, have had to depend upon mestizos in a
shrinking RCC priesthood.
3.
The RCC never sought bridges for
contextualizing the Gospel. This
resulted in a syncretized HQRCC which appeared
foreign and out of reach.
4.
EPHQ leaders have emerged to plant
autochthonous churches using culturally accepted methods and HQ musical tunes
and instruments.
5.
The EP movement allows the HQ to
take control of his life and join other HQ in a people movement to EP.
6.
The love and compassion shown by the
EP missionaries and EPHQ has proven their concern for the HQ and gained a
hearing for the Gospel.
7.
The fears that are inherent in the
HQ animism and the HQRCC make the Gospel very attractive to the HQ.
8.
The Scripture translation work that
is underway for the Quichua language has shown that
EP missionary interest in the culture is genuine and that the cultures of the
Bible are like the HQ in many respects.
9.
The upward mobility that is brought
about by the entrance of the Gospel in a HQ community or clan is a motivating
factor.10) The greatest motivation for the EPHQ movement is the conviction of
sin by the Holy Spirit and His regenerating work in the heart of HQ.
Summary of the Results of the
Current Movement
In summary form, the result of the
current movement among the HQ of Andean Ecuador from HQRCC to EP is as follows:
1.
A humble, sincere body of believers
that suffers persecution quietly and responds in love and respect rather than
retaliation.
2.
Christian believers who study the
Scriptures and seek to bring their lives in line with what they teach.
3.
A body of believers whose leadership
has emerged from its own ethnic group to be trained and equipped as
pastor-teachers.
4.
A church of disciples of Jesus
Christ that reproduces other Christians through evangelism and advances the
cause of Christ among them by planting churches in other HQ communities.
How are Evangelicals to avoid
syncretism in this context?
As responsible ministers of the Lord
Jesus Christ, we would do well to study the history of the expansion of
Christianity as well as the methodologies used by all who have gone before us
in order to avoid their errors and to exploit their discoveries. We would be poor stewards not to stand on the
shoulders of those who have gone before us and so be able to see beyond the
horizons of the past.
1. Study to understand the HQ
culture. The following advice from
Dayton and Fraser is especially applicable in the HQ context, “The single most
important element in planning strategies for evangelism is an understanding of
the people to be evangelized.” They
continue “Standard solutions to evangelize non-standard peoples violate the
humanity of those being evangelized. They also make an offensive confusion of the Kingdom of God”
(Dayton and Fraser 1990, 79).
2. Conduct all ministry in the Quichua language, and specifically, in the local
dialect. A second-best approach is to
conduct ministry in Spanish and utilize local Quichua
interpreters. An unacceptable approach
is to disregard Quichua and hope for good
understanding of Spanish.
3. Pay close attention to HQ
cultural norms and customs. For
instance, one of World Vision’s problems has been to hold meetings in nice
hotels where HQ do not feel welcome (Schreck and Paredes 1989). When Spanish is the ministry language and
meetings are held in a mestizo context, hierarchical
decision making comes too easily. HQ make decisions by seeking a consensus. The HQ style of leadership is by example and
personal persuasion rather than by authoritarian control.
4. When major shifts are occurring
among the seemingly “timeless” HQ, check to see what the motivations are as
well as the resulting religion. Do not
assume. Compare these
motivations and results with those of former shifts to see whether they are the
same or not.
5. Be very
careful with the tendency to syncretize the HQ
animism with EP among the HQ. They do
not think or communicate with abstract concepts. Be very aware of their animistic tendencies
and help them to be so as well.
6. Individualism is an unknown
concept. Family relationships are of
great importance. North American
missionaries especially should be aware of our tendency to elicit decisions
from individuals. Even decisions which
affect individuals are made on a consensus basis.
7. It is imperative to train HQ
leaders. The Lausanne Committee found,
“Local leadership must be developed from the first moment of work, with due
confidence in indigenous leaders to lead their people” (Lausanne 1980,
19). However, care must be taken
here. Some EP efforts have failed
because a leader was selected by an outsider and not accepted by the HQ themselves. The
Gospel seemed to have been rejected, but really it was the local leader. The elders who are respected at the community
level are usually married, older, and have leadership experience. The missionary should follow this cultural
“lead” when choosing leaders in the church.
8. The women and children must be
considered in any strategy. Outsiders
often plan leadership training courses thinking that only the leaders will
come. Families will come together and
all must be included in any strategy.
The concept of a nursery for the children while adults are in church is
foreign. Everything is a family
activity.
9. Oral biblical instruction is much
more necessary with the HQ. This is owing
to their animistic tendencies as well as to the high preliteracy. Mestizo converts
may read the Bible or Christianbooks. HQ must be instructed orally from the basics
forward. SIM reports that one EPHQ group
that had been meeting for ten years did not know who Adam was (SIMNOW 1995).
Church Planting Among the Highland Quichuas
10. Given their oral history and
high preliteracy, the “Chronological Bible Storying” method of sharing the Gospel and teaching the
Scriptures is very successful. For these
same reasons, the use of Christian films with Quichua
dubbed over the sound track would be of much value.
11. All of the researchers studied
have stressed the necessity of cultural substitutes. Great caution should be exercised regarding
redemptive analogies that could lead to syncretism. HQ cultural events are important and the
works which have taken root and grown in HQ soil employ substitutes. The HQ culture has always known fiestas
with drinking and sexual promiscuity.
EPHQ churches must have times of sober celebration to mark major life
events if Christianity is to be accepted and not seen as foreign. Christian substitutes have been found and
utilized for the compadrazgo
(godparent/godchild) complex, haircutting ceremonies3, use of indigenous music and musical instruments,
festivals of thanksgiving, harvest festivals, and baptism of infants. All should find some functional substitute in
EPHQ churches which should worship in Quichua.
12. Ministries of mercy are all
highly effective among the HQ. This
effectiveness is sometimes seen and unfairly criticized. It is said that the HQ is taking a step of
convenience to EP churches. However, the
ministries of mercy are proof to the HQ that the EP missionaries are not out to
“get” but rather to “give.” In addition
to our own experience, others also point out the necessity of a ministry of
helps (Reyburn 1954, Klassen
1974, Lausanne 1980, Stoll 1990).
Effective ministries include medical clinics, schools, Scripture
distribution, literacy work, radio teaching, and conferences. These should not be used as manipulative
tools but as an outgrowth of love for them.
13. Decision making is not the
choice of an individual. In HQ society,
the community elders make the decision for the group after hearing from the
people. Decisions for Christ are not
made in church but rather in the home after conferring with family. This communal thinking is even evident
linguistically in the first person plural pronouns. Quichua can express
this pronoun inclusively as in “we and you.”
Or it can express an exclusive idea, “we, but not you” (Lausanne 1980,
10).
14. The HQ culture requires great
effort to understand it, be accepted in it, win converts, and plant a
church. The frustrating fact is that
this process must begin anew in each community.
The rapport that it takes an outsider months to
attain is attained quickly by another HQ.
For this reason, William Carey’s belief, “if India is to be won for
Christ, the Indians will have to do it,” is very appropriate in Andean Ecuador.
The dangers of repeated syncretism
today are legion. The syncretism
explicitly taught to the HQ by the Inca and that unwittingly allowed by the RCC
is still rampant. There are also other,
new factors that exacerbate the possibility of fresh mixtures. One can quickly see seven dangers.
1. The EP church growth has far
outstripped its trained leadership. In
1900 the first two missionaries began to work with the HQ. By 1955 the first three HQ were baptized. Fifteen years later, after an outpouring of
the Holy Spirit in what could be called the Andean Great Awakening, there were
over 350,000 believers. Today 62% of the
HQ population identify themselves as EP.
This is a “self-identification” for census purposes. No missionaries working among them would
agree to such a high percentage; this would put the HQ born again believers at
3.2 million. However, the good news is
that at least 62% of the HQ population say that they
are not RCC. This means that they are
open to hearing the Gospel.
2. The problem is that there are
only approximately 2000 HQ Evangelical Protestant churches and these only seat about
fifty people each. There are only 500 HQ
pastors and none of these are trained as we would understand it. Due to the rugged nature of the Andes and the
geography of the locations, some of these pastors are pastoring
eight, ten, and twelve churches. There
are very few training programs for HQ pastors.
3. There are eight dialects of Quichua in Ecuador alone.
Five of these are not mutually intelligible. Only two dialects have a Bible, a third has
only a New Testament. The HQ are an oral
culture (as is roughly 70% of the world’s population), therefore they are
preliterate. They will have to be taught
to read and write even after Scriptures are made available.
4. Another danger is the Pachakutik ethnicity movement underway in Ecuador
today. Many are returning to their
racial roots and declaring themselves to be separate from the nation of
Ecuador. It is a movement that could
sweep EP right along with it and undermine true Christianity, a la Constantine,
or bar it from the culture as a “white man’s religion.”
5. Yet another danger is the vast
emigration to Spain that is ongoing. In
the last two years ten percent of the population has left the country looking
for work. In many villages and towns in
the mountains there are no men left to work, only young boys and very old men. Women are picking up the gender-specific
roles of the men and thereby changing the culture. In other cases Peruvians are coming in and
taking the work--along with the money earned.
In addition to the economic hardships and the culture change, the
families are taking a devastating blow in the aftermath of immigration. Many children have the money that absent
parents send back to them where they live with
grandparents, but they lack parental love and guidance in the home.
6. The dangers extend beyond the
indigenous populations. Among the mestizo churches there is a dearth of leadership. In 1996 the IMB conducted a survey in which
they discovered that there were only 160 Baptist churches. Only eighty of these churches had pastors. Of the eighty pastors that were in the
country, only fourteen had been to seminary.
Yet, this was the year that the IMB pulled out of theological education
and the seminary all but closed.
7. One final danger to be mentioned
is popular religiosity. Popular
religiosity is being compared by many to a syncretized
form of animism, RCC, and EP. It is
basically a miracle cult that seeks a financial blessing or a healing in times
of distress, much like the adherents of RCC seeking a miracle from the saints
or Mary. One can see posters downtown
advertising an upcoming crusade with photos of people with open mouths showing
how God turned their fillings to real gold during the crusade. One cannot help but wonder why a God who
could do that would not simply heal the tooth.
There are also the claims of those who wore costume jewelry to a crusade
and it turned to real gold during the service.
This popular religiosity is a continuation of the syncretized
RCC that saturates all of life in Latin America. EP believers in the USA are quick to condemn
this animistic syncretism in its blatant form but fail to notice the same
dynamic at work when a curse is blamed for the loss of a baseball series.
How can the RCC mistakes be avoided?
Intercultural skills are essential
for avoiding the mistakes of the past.
The Inca did not know or care about the cultures that they invaded. The RCC did not know or care about the
cultures that they invaded. Both simply
wanted to superimpose their religious system on a conquered people. The Inca encouraged syncretism as it served
their interests. The RCC did not know to
discourage it. The conquered people did
the only thing they knew to do, blend the two together into a syncretism that
answered all of life’s questions.
We must learn what the people
believe in order to teach how Christ and His Word speak to every area of
life. When the missionary is not
present, or when the leaders who are guiding these believers have not been
trained to rightly divide the Word, they will create answers to life’s problems
that are mixed with past beliefs. When a
villager is ready to plant a new crop and wants to know how to ensure crop
success, he will do that in the only way he knows, and this involves Pachamama. When a
child dies in an animistic context, the question is not “how” she died, but
rather “why” she died. The question must
and will be answered, usually by placing blame on the witch doctor in a rival
village.
Paul G. Hiebert
addresses this failure on the part of missionaries as the Flaw of the
Excluded Middle. He states that most
of the cultures of the world have a worldview that includes three levels. First, everyday life that
we can see and hear. Second,
animistic cultures live in a world saturated with both benevolent and
malevolent spirits, ghosts of the recently departed dead, good and bad luck,
evil forces, magic, and spirits of the mountains, jungle animals, volcanoes,
etc. all of which must be appeased.
Third, above all of this, is a creator god whom they venerate.
Western missionaries often go preaching
about our Creator God and His love for us.
We teach all about the doctrine of God and how He interacts with
us. We also teach how He wants us to
treat one another. We fail to address
this “middle” area since it does not really exist for us, never knowing that
for them it constitutes all of life.
There is no part of their life that is not consumed with their animism.
When we do not address it directly,
they may eventually accept what we teach about the Most High God and also about
man but they will continue with what they have always believed about the middle
and find a way to make it “fit.” Hiebert writes that for years missionaries preached the
Gospel thinking that as people accepted their teaching the old religion
disappeared. In fact, Hiebert says, it only went underground awaiting
opportunities to spring up again. We
must learn these folk religions and worldviews so that we can address them with
the Word of Truth.
In light of this critical failure to
understand the worldview and culture, on the part of the RCC and many
generations of EP missionaries as well, we can see how study of cultural
anthropology can aid us in preaching and teaching the Gospel message. In fact, if missionaries of the past had possessed
skills in understanding diverse cultures many martyrdoms
might have ended differently. RCC
missionaries went out with the culture of Spain and forced themselves on
indigenous populations with the command, “Submit to the authority of the Pope
and the King and Queen of Spain.” They
cared little for the culture; if anything, the culture of the indigenous people
was a cumbersome bother to be overcome and brought into line with Spanish
customs and culture.
Intercultural communication skills
are also helpful for recognizing the differing worldviews that cultures
hold. Worldviews are much like the
“software” of our brains. If we go with
a Windows-based worldview and preach in a MAC-based culture context, the interface
will not be smooth and we will not communicate clearly as we desire. Of course, this is not only true for crossing
geopolitical lines. Pastors and teachers
would do well to learn these skills before going to pastor in another area of
their own country. In addition, pastors
who serve in their own hometowns are constantly ministering to and among people
of different cultural backgrounds as new members come from other states, and
even from other countries. Intercultural
communication should be a required course for all who seek to communicate the
Gospel clearly in our age of rapid globalization.
Communicating clearly with another
culture requires the language skills, obviously, but language is verbal and
non-verbal. There is much more to
communicating than speaking words. Body
language, appearance, gestures, space, and a host of other factors are not only
essential parts of the communication process, they
differ from culture to culture. The RCC
did not know or care about this truth.
They preached their message in Latin until 1962.
Some cultures are more group
oriented and collectivist while ours tends to be individualistic. Others are direct communicators and some are
cultures characterized by indirect communication. Some cultures are very egalitarian regarding
gender issues and others are masculine like our own. Some cultures seek to conceal any
vulnerability while others are thrill seekers willing to try anything new. Some have a long-term orientation and this clashes with those who have a short-term
orientation. All of these factors, and
dozens more, are a part of the cultural preferences that inform our willingness
and ability to interact with others.
What was the last command of our
Lord Jesus Christ that we remember as the Great Commission? Jesus did not command us to go and get decisions
from all people, nor to plant churches among all people. He said that we are to make disciples. But how can we do that? This awesome responsibility requires teaching
them. To teach them we must be able to
understand and be understood. To do that we must learn the culture. To learn the culture we must dedicate
ourselves to the task. It includes
bibliographic research, of course, but it also includes participant
observation, language learning, and many other tools of responsible
ethnographic research for effective intercultural communication. The RCC did not come as learners,
they came as conquerors bent on imposing an uncontextualized
religion, culture, and worldview on the conquered.
I was once helping a Baptist pastor
who was in the USA and wanted to bring pastors on two-week trips to teach our
people. After a time, the indigenous
believers came to me and reported that this ministry was highly offensive to
them due to some cultural insensitivity and a belittling attitude. These men were well-intentioned but were
clueless regarding the culture of the HQ.
I emailed the HQ concerns to this lead pastor in the USA. He did not respond. After several more complaints from the HQ
brothers, I sent another email. I
finally got a response that explained his desire to continue his original plan
for ministry and closed with “We don’t care about the culture,
we just want to teach the Bible.”
That was also the position of 16th
century Roman Catholicism which led to ChristiAnimisim:
a superstitious syncretism that is the mixture of at least two religions,
retaining elements of each but resulting in a third. Understanding the culture is the key to
effectively engaging it for the glory of Christ and the advance of the kingdom
within it.
Originally given as a paper for the J.P. Boyce Theological
& Historical Society, Fall 2003, Louisville,
Kentucky.
Basic Religious Beliefs |
*Protestant |
*Roman
Catholicism |
*Animism |
HIGHLAND
QUICHUA Syncretistic Animism |
Supreme Being |
One
God, revealed and experienced as Trinity; Father, Son, and Holy Spirit |
Same
as Protestant |
Creator
god. Empowers lesser beings. |
Creator,
Viracocha.
God of Roman Catholicism, Mary, animistic spirits. |
Key
Figure in History |
Jesus
Christ |
Jesus
Christ |
None |
Virgin
Mary |
Teachings
on Christ |
One
divine person, eternal with two natures, divine and human. Supreme ex. of God’s love for humankind and
His intended pattern of living. God
was in Christ reconciling the world to Himself. |
Same
as Protestant |
No
interest in Christ. |
Christ
is rarely mentioned. If so, He is
either dead on the cross or a baby in His mother’s arms. Catholic doctrine subjugates Christ to
Mary. She makes Christ and His work
available to men. |
Holy
Spirit |
Eternal
member of the Trinity. Guide of Churches and Christians |
Same
as Protestant |
God’s
presence and influence, active in the world, especially in nature. |
Same
as animism. |
Holy
Writings |
Bible
(Old and New Testaments). Authoritative unique, inspired Word of God. Norm of faith and practice. |
Bible
inspired and authoritative Canon includes 7 O.T. apocryphal books. Tradition reflects and interprets
Scripture. |
Oral
(some written) tradition, folklore, accumulated wisdom of tribe. |
Catholic
and animism mixed with greatest emphasis on aural tradition since there was
no written alphabet before Spanish. |
Doctrine
of Man |
Created
in God’s image. Since Adam’s fall, sin
is inherent, all relationships are damaged beyond
human ability to repair. |
Persons
able to respond to God with love or rejection; unable alone to avoid all sin. |
Humans
are subordinate to supernatural forces and spirit-beings. |
Same
as animism. God and Mary must be
appeased by man’s efforts through sacrifice, fiestas, and penance. |
Doctrine
of Sin |
Willful
rebellion against God. |
Guilt
of sin inherited (Mary uniquely excepted); pride is
basic sin. |
Acts
which upset the harmony of nature, gods, or community. |
Failure to offer to Pachamama,
attend
fiestas, obey priests, honor the virgin, shame clan and community. |
Doctrine
of Salvation |
God’s
gift through Christ’s atonement, received by grace through faith in Christ. |
God’s
grace through Christ’s atonement.
Received through the sacraments, works through the Church. Mary is the key. |
Well-being
of the individual or
tribe. Gained by prayer,
pledges and sacrifice. Helps of
spirits or ancestors. |
Temporal
salvation/ well-being found through traditional religion. Eternal salvation is through Catholic
church and Mary, works, and
obedience. |
Life
After Death |
Eternal
communion with God (Heaven) or eternal separation from God (Hell) |
Purgatory,
intermediate state of cleansing before Heaven. Heaven and Hell are almost identical with
Protestantism |
Existence
in life is patterned after this world, but free of pain and suffering. Wicked are forgotten or annihilated. |
Combination
of Catholicism and animism. The future
is never emphasized. The here and now
is more important than eternal life. |
1. Mestizos
are the race which has resulted from the mixture of the Spanish conquistadors
and the indigenous people groups that were in the Americas. The mestizos are
the ruling, dominant culture in Latin America today.
2. These terms are used advisedly to
indicate that Roman Catholicism was imposed as the official religion. The vast majority of the indigenous people of Spanish South America were made
Catholic Christians by submission to baptism, not by a presentation of the
Gospel and the regenerating work of the Holy Spirit.
3. Among the HQ, a boy’s hair is not
cut for the first time until he reaches six years of age. It is believed that uncut hair gives him
strength to fight off the many diseases which decimate their children. A child is not named until he or she is a
month old for this same reason.
4. Asterisks indicate that this
information was obtained from a pamphlet printed by the Home Mission Board of
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