Abstract
Protestantism experienced a swift expansion in Latin America throughout the 20th century. Behind this growth is a manifold expression of Christianity shaped by socioeconomics, different waves of missionaries, theological influences, politics, and other factors. In Streams of Latin American Protestant Theology, Ryan R. Gladwin, associate professor of ministry and theology at Palm Beach Atlantic University, traces and analyzes the development of Protestantism and offers us a map of Latin America’s theological landscape parsed into three recognizable streams: Liberal, Evangelical, and Pentecostal.
Gladwin’s work “is not a book on the history of Latin American Protestantism” (5). Rather, he focuses on the development of the streams, carefully examining how each understood mission, responded to the context, exhibited strengths and weaknesses, and contributed to the development of Latin American Protestant Theology (LAPT). The author distinguishes subcategories within each branch and highlights catalytic events and influential voices. As he proceeds, Gladwin is also interested in “the development of an integral, transformative, contextual, and decolonial theological voice” (5). Therefore, he dedicates his last chapter to observing some challenges and delineating suggestions for LAPT to continue moving forward.
The streams’ analysis constitutes the subject of chapters 2, 3, and 4. Gladwin unpacks the ways Liberal Protestantism resulted from those who believed in a liberal project that would bring development to a region that had failed to prosper under Catholic Christendom (23). Radicalized voices within Liberal Protestantism moved away from developmentalism and argued for the liberation of the poor and the oppressed, contributing thus to the birth of Latin American Liberation Theology (29–31). Second, Gladwin addresses evangelicalism with its focus on individual conversion and piety (40). Conservative Evangelicals frequently reduced mission to evangelism, while Progressive Evangelicals sought to address the Latin American reality with an integral perspective of mission (56). Third, Gladwin describes the explosive growth of Pentecostalism and its strong influence on broader evangelicalism through three waves: Classical, Charismaticism, and Neo-Charismaticism (72–73). Theorizing on its rapid growth, Gladwin suggests that “Pentecostalism offers a religious experience that engages the cosmology of Latin American popular religion and provides a ready set of ecclesial practices that offer the possibility of empowerment in lo cotidiano” (94).
Gladwin’s book is a well-documented analysis of the mission-led growth of different kinds of Protestantism in Latin America. For insiders, it provides meaningful insight for LAPT to continue developing its voice. For outsiders, it is a fantastic resource for those seeking to understand better the expansion of Christianity in Latin America.