PENTECOSTAL THEOLOGICAL SEMINARY

RELECTION ON HISPANIC AMERICAN THEOLOGY

PRESENTED TO SANG-EHIL HAN, Ph.D.

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS

FOR THE COURSE TS681DS: CONTEMPORARY THEOLOGY

BY

JOSE RAUL FEBUS

CLEVELAND, TENNESSEE

NOVEMBER 23 2010
 REFLECTION ON HISPANIC AMERICAN THEOLOGY

The books called Teología en Conjunto edited by Jose David Rodriguez and Loida I.

Martell-Otero and Faces of Latin American Protestanism by José Miguez Bonino are a reflection

on Hispanic American Theology. Is my intention to make a reflection of thee two works from a

critical perspective that will contribute to our Hispanic American Theology identity. I think that

our diversity as Hispanics/latinos is very important in the development of contemporary

theology. I know that we came to be inserted within Protestantism by missionaries who went to

evangelize Latin America however I think we are taking a significant place in the 21 century

theological reflection.

So the particular method of doing theology is very characteristic for Hispanic American

theology and is what we call in Spanish Teología en conjunto. Literally, en conjunto means “in

conjunction,” or “conjoined in,” implying not only the coming together but also the integration

and intimacy involved in such a sharing. This book emphasizes two fundamental aspects

affecting Hispanic Theology: is rich diversity and its integral collaborative spirit.

The diversity of our theology springs from the diversity of those of us who constitute the

people that this country has lumped under the generic title of “Hispanic” or “Latino.”1 Of the

27.5 million Hispanics in the United States some of us are Mexican Americans, others are Puerto

Ricans, Cubans, Dominicans, South and Central Americans, and others are the subsequent

1
José D. Rodríguez and Loida I. Martell-Otero, eds. Teología en Conjunto: A
Collaborative Hispanic Protestant Theology (Lousville, KY: Westmister
John Knox Press, 1997), p. 1.
generations of these ethnic groups.2 Our histories are diverse, and therefore our contexts, our

language, our culture, and the particular flavor of our pastoral ministry and theological

reflection are just as diverse.

To me this diversity inside the Latin American culture is very significance because each

of us has a different perspective in relation with theology. Like for example in chapter 2, wrote

by Teresa Chavez Sauceda, provides a Hispanic understanding of God. The focus is on the

Trinitarian and Creative aspects of God’s reality as two areas in which this perspective makes its

most important contributions. However this is after a examination of elements such as a

commitment of faith to a praxis of liberation; to the ethnic, socioeconomic, and religious

diversity of the community; and to the communal nature of the theological endeavor. For Latino

and Latina theologians as well the community, God is revealed as a relational being whose

essence is sharing (love and power)3, who calls us to participate in a loving community,

empowered by the Holy Spirit, and to engage in he struggle for justice and liberation.

Therefore for us God is love… this is a fundamental affirmation of Christian faith and the

basic for developing a doctrine of creation in Hispanic/Latino theology, as well as the doctrine of

the Trinity. Interesting I as Puerto Rican can see the importance that we put in the love for the

family. My culture is distinguished because we have a great sense of love for everyone. The

family is one of most important things that we have. For that reason we need be connected each

to other to feel a family sense.

Another important point that called my attention was in chapter 4 where the Puerto Rican

theologian Samuel Solivan argues that in contrast to contemporary trends that lead to the

depersonalization of the Holy Spirit as power, influence, or energy, for Hispanic American
2
Ibid., 1.
3
Ibid., 27. The power and authority of love, to care for, to nurture and sustain, not to
exploit, the blessings of creation.

2
pneumatology, the personalization of the Holy Spirit plays an important role for the affirmation

and sel-festeem of our people, as well as for the empowerment of the church to deal with the

challenge of diversity as the basis for Christian unity. Our identity as a people, as Hispanics, as

Latina and Latino Americans, is made possible and further empowered by transforming and

liberating work of the Holy Spirit.4 So the Spirit as the giver of faith, hope, and love makes it

possible for us only to overcome the oppressive forces that seek to dehumanize us; the Spirit

makes it possible for us to liberate our professors because we can overcome the sinful tendency

to oppress others.

However after read the book I came to conclusion that Hispanic or Latino is very

important in the theological reflection. For long time the Hispanic community was seen as a kind

of minority that was not even able to articulate their own theology. But from my perspective as a

Hispanic I think that we are capable to make a difference in the Theology world. On the other

hand, our particular context has allowed us to contextualize that theology, so that we did not just

imitate the centuries-old beliefs, controversies, and ideologies that contributed to the brokenness

of the Christian community at large an to the Latino community in particular.

Also our understanding of hope to meet the future with a promise: a promise of salvation

and healing wrought by God through Jesus Christ through the power of the Holy Spirit.

Therefore, our hope that a holistic vision of Protestant Theology will contribute to the larger

theological discourse, than in a collaborative spirit we may partner in the setting of the broken

bones of the Hispanic community, and of the world.

In other hand we have the Protestantism in Latin America thanks to North America

influence. The catholic background (thanks to our Spanish colonizer) debater, the repentant

4
José D. Rodríguez and Loida I. Martell-Otero, eds. (Teología en Conjunto: A
Collaborative Hispanic Protestant Theology), p. 63.

3
Protestant of the 1960s, and the enthusiastic evangelical intellectual of 1916 present very

different evaluations. They seem to coincide, however, in the recognition of a historical and

ideological relationship among Latin American Protestantism. Any unprejudiced observer would

probably have to concede, at least in chronological terms, the credibility of this relationship. The

second half of the last century is the historical locus where these three processes converge in

Latin American – the liberal system, the predominance of the United Sates, and the entrance of

Protestantism.5

Also Bonino notes we are here interested in reflecting on their piety and theology. To do so,

we shall limit ourselves to what has been called the “native Pentecostalism” (pentecostalismo

criollo), placing in parentheses the new Pentecostal currents of the last decade and the

charismatic movements within the churches.

From my perspective the Hispanic Pentecostalism is very diverse. This is due to the

diversity of Latin American people. Different cultures help define different points of view. For

example in my context Puerto Rican Pentecostalism has grown rapidly. This from the American

invasion in 1898 when the United States took possession of the island. Thanks to the invasion

many American missionaries brought the gospel of Jesus Christ. This gave an input to

Protestantism, helping to evangelize the island. As a result Pentecostalism began to take rise in

the country's poor. As this sector is embracing this new dynamic of faith in the reality of poverty.

Interestingly Pentecostalism has always been acceptance at all the marginalized sectors of Latin

America. It appears by the demonstration of the power of the Holy Spirit and his charismatic

dynamics.

I think the rise of Pentecostalism has focused on the full manifestation of the spiritual.
5
José Miguez Bonino, Faces of Latin American Protestanism (Grand Rapids,
MI/Cambridge, UK: Eerdmans, 1997), p. 2.

4
Each sector externalized their need. So the poor not having resources on hand uses a radical

experience of faith. This does not mean that the success of Pentecostalism in our Hispanic

culture is based on reliance on God, but rather because people have learned that God reveals

himself to his people. Having as great revivals drill results and accelerated growth for.

In response to our reality Liberation Theology in Latin America was born in a particular

historical moment. For centuries, Latin America did not own theology: theology mattered was

manufactured in Europe. His theology was a reflection of Europe. Latin America's dependence

on the rich world was not only economic and political, but ecclesiastical and theological.

As a Hispanic I have to admit that evangelism has been the common denominator of all

Protestant churches in Latin America. I think that we have gone from being a mission field for a

missionary force that today is impacting the rest of the world. We have in our hands the tools to

provide theological thought. We're on your own time where we tactician history through our

reflection.