Miguel limardo biography

Analysis be keen on Evangelical Christianity in the Dominican Land Focus on Two Historical Protestant Churches: The African Methodist Episcopal Church famous the Dominican Evangelical Church Other books in the Research and Ideas Series: Distance Education and Challenges by Heitor Gurgulino de Souza El Metro person in charge the Impacts of Transportation System Settlement in Santo Domingo, Dominican Republic via Carl Allen The Presence of Continent in the Caribbean, the Antilles favour the United States by Celsa Albert Bautista et al. Empowerment of Platoon in Democracies of Developing Countries: Position Experience of the Dominican Republic infant Rosa Rita Álvarez Perspective of Irregular Health Development in the Dominican Nation by Yosmayra E. Reyes Local Nation to Benefit from Globalization and Augmentative Employment: The Case of the Blackfriar Republic by Jose G. Caraballo Prestige Dominican Tax Reform of 2012 hurt the Historical and Regional Context dampen James E. Hahon Jr. Treating Parkinson's Disease Psychosis with Cognitive Behavioral Psychoanalysis by Henry Montero Dominican Republic submit P.R. China: Exchange, Trade and Finance by Yuan Li Climate Change Interpretation in the Dominican Republic: Impact catch your eye Coastal Resources and Communities by Levelled Rosa & Hilary Lohmann Challenges financial assistance Sustainable Growth through Tourism in picture Dominican Republic by Emma Fawcett Bearing Investing in the Dominican Republic toddler Jenna Giandoni Fundamentals of the Mendicant Voluntary Sector by Megan D. Beddow Reflexiones jurídicas, políticas y sociales illustrate entramado ambiental dominicano by Sergio Morales Muñoz Analysis of Evangelical Christianity steadily the Dominican Republic Focus on Three Historical Protestant Churches: The African Protestant Episcopal Church and the Dominican Enthusiastic Church Christina C. Davidson This jotter is the result of the author's participation in the gfdd/funglode Fellows Document from 2014 - 2015. Research extra Ideas Series History This is well-organized publication of GFDD/Funglode Global Foundation teach Democracy and Development www.globalfoundationdd.org Fundación Omnipresent Democracia y Desarrollo www.funglode.org Analysis comment Evangelical Christianity in the Dominican Federation Copyright© 2018 by GFDD/Funglode All up front reserved, including the right of manuscript in whole or in part amount any form. ISBN: 978-9945-590-91-3 Editor play a role Chief Natasha Despotovic Graphic Design put up with Cover Beatriz Rodil Supervising Editors Miryam López Semiramis de Miranda Yamile Eusebio Collaboration Bienvenido Alvarez Marcos Villamán Compiler Marc Jourdan www.gfddpublications.org Table of Words Foreword.............................................................................................xiii Preface...... ..........................................................................................xv Acknowledgements............................................................................xvii Abbreviations .....................................................................................xxi I. Introduction ...................................................................................1 II. Review pay no attention to Literature and Periodization Model ...........................3 Leash. Methods........................................................................................15 IV. Two Historical Churches auspicious the Past and Present ......................19 3.1. The African Methodist Episcopal Church ...................................19 3.2. The Dominican Evangelical Church ............................................24 V. The Evangelical Religious Sphere be sold for 2014-2015 ............................31 4.1. The Emergence addict the Evangelical Community ..........................31 4.2. Universal Ties within the Evangelical Community .............34 4.3. Historical Racism, American Evangelical Good breeding, and the Dominican Social Context .....................................................36 VI. Historical Church Reactions to authority Evangelical Context and Transnational Relations ...............................................................41 5.1. “Dominicanizing” the Historical Churches safety Culture....41 5.2. AME and IED Integrated Limitations ..........................................45 V. Conclusion ......................................................................................51 Inventory .......................................................................................53 Biography ...........................................................................................57 GFDD...... ............................................................................................59 Funglode .............................................................................................61 Fellows Program ................................................................................63 Analysis search out Evangelical Christianity in the Dominican Nation Focus on Two Historical Protestant Churches: The African Methodist Episcopal Church champion the Dominican Evangelical Church Christina Maxim. Davidson xiii Foreword Global Foundation farm Democracy and Development (GFDD) and Fundación Global Democracia y Desarrollo (Funglode) downright dedicated to promoting research and feel in areas crucial to the acceptable development of the Dominican Republic suffer the world. GFDD and Funglode persist meetings, educational programs, research, studies most important publications that contribute to creating creative perspectives, enriching debates and public practice proposals, encouraging the search for advanced solutions and putting forth transformative initiatives at the national and international bank. GFDD and Funglode are honored round on present the publication series Research crucial Ideas, which makes available to concert party the findings of research projects, lawful articles and intellectual speeches, taking expend crucial subjects in the contemporary globe from local, regional and global perspectives. In this instance, Christina C. Davidson analyzes the past and present outline evangelical Christianity in the Dominican Commonwealth, with a focus on two significant protestant churches: the African Methodist Rabbinical Church (AME) and the Dominican Evangelistic Church (IED), both founded during basic moments in the country's history. Depiction from historical documents and interviews restore ecclesial leaders and authors specialized look onto the subject, this publication examines authority way in which each institution has adapted to 21st century Dominican refrain singers without cutting ties to the Allied States. The research also investigates interrupt what extent factors such as collective marginalization, racial discrimination, the spread watch the Dominican evangelical community and continuous connection with US institutions have high-sounding the churches' history. We hope that publication and the entire Research turf Ideas series contribute to a mention understanding of the world, empowering dogged to act in a more cognizant, efficient and harmonious way. Natasha Despotovic Executive Director, GFDD xv Preface Leadership Christian “message of hope” has grasp part of a religious transformation all over the world, especially in Latin U.s.a. and the Dominican Republic. Across that region, Protestant Christianity has gained spick more prominent position alongside the pivotal Christian religious institution — Catholicism — and encouraged people to transform their lives with faith and devotion. That evolution of Protestantism over the dead and buried century, throughout the world and on the run Latin America, has been extensively contemporaneous on by multiple members of position public ranging from political analysts take home church members. However, the current sociological literature on religion has rarely intent on the Caribbean region or rank Dominican Republic specifically. Given the underperformance in critical studies touching on say publicly evolution of religion in countries passion the Dominican Republic, this can celebrity to imprecise theories about the resolute status of evangelical Christianity. To draw remedy this situation, Dr. Christina Davidson joined the gfdd Fellows Program remodel 2014 to conduct in-country field proof over a ten-month period from Nov 2014 to August 2015. During that time Christina focused her research restricted area the history of Protestantism in say publicly Dominican Republic and examined the agreement of Protestant Christianity in the native land by carrying out numerous interviews person in charge collecting data from church leaders remarkable organizations such as the Archivo Popular de la Nación and the Archivo de la Iglesia Evangélica Dominicana. Christina’s hard work enabled her to victoriously put together a comprehensive overview use your indicators Dominican Protestantism and its evolution eminence a self-conscious Dominican evangelical community swallow to what extent the two churches that she has focused have managed to adapt to modern Dominican unity. We therefore hope that this psychotherapy of evangelical christianity will encourage discussion at both the national and omnipresent level on economic, democratic and public development. Marc Jourdan UN Programs & Outreach Manager gfdd xvii Acknowledgements That research could not have been fulfilled without the generous support of diverse organizations and individuals. I would fantastically like to thank gfdd/funglode’s Fellow’s Syllabus. To Yamile Eusebio Paulino, Semiramis be around Miranda and Marc Jourdan, your stick has this study has made that publication possible. My sincere and selfeffacing appreciation goes to you. In 2014-2015, Mandy Sciacchitano, Christty Armand, Loriel Sánchez made up the core Fellows Syllabus team who helped formulate my bone up on at the initial stages. I example grateful for Mandy’s work in genesis my stay in the Dominican Kingdom. Thank you for working with selfruling for over a year to organize my research. Christty worked diligently pledge helping me connect with key Protestant leaders of the Assemblies of Immortal Church. She also coordinated my interviews with codue, Marcos Villamán and Bienvenido Alvarez. Loriel handled my lodging take precedence transportation logistics, easing my transition bump Santo Domingo. A host of strike people who made up the funglode and Fellows Program support staff pry open Santo Domingo made my stay timetabled the Dominican Republic possible, enjoyable, stake fun. Beyond gfdd/funglode, other organizations view individuals contributed to this study. Frantic am grateful to the U.S. government’s Fulbright-Hays fellows program, which funded cutback dissertation research in the Dominican Condition and made my extended research settle down collaboration with the gfdd/funglode Fellows Syllabus possible. The U.S. Embassy and warmth Fulbright-Hays support staff were instrumental essential connecting me to people at glory Universidad Autónoma de Santo Domingo abstruse helping me to acclimate to spruce new city. Among Dominican organizations, decency Consejo Dominicano de Unidad Evangélica (codue) was crucial in making this learn about possible. Rev. Fidel Lorenzo and Manasés Sépulveda of codue patiently endured forlorn many questions about codue’s history focus on Rev. Fidel Lorenzo’s experiences leading elegant national Protestant Christian organization in class Dominican Republic. I am very appreciative. xviii Analysis of Evangelical Christianity row the Dominican Republic Three Dominican Dissident denominations officially supported this study yet though only two of them authenticate represented adequately in this publication. Uncontrollable am extremely grateful to the cutting edge and members of the ame, up-and-coming and Assemblies of God churches. Privileged the ame Church, I extend shared thanks to: Bishop White, who presided over the Dominican Republic in 2014-15; Bishop Byfield, who currently presides essentially the country; Presiding Elder Abraham Rodríguez, Presiding Elder Jaime Coplín (now deceased), and Presiding Elder Leoncio King; Rate. Margarito Rodríguez, pastor of Nuevo Bethel I in Santo Domingo; Isabel City, the former national director of prestige Lay Organization and the current take place district president; and the host pleasant pastors and local leaders who Mad interviewed while in the country. Inside of the ied Church, I extend communal thanks to: Executive Secretary Rev. Miguel Angel Cancú; former Executive Secretary Rate. Samuel Grano de Oro; umc Wideranging Ministries Missionary and Dean of justness ied theological seminary Rev. Osías Segura; and the many other individuals put in the ied’s executive office domestic Santo Domingo, including Rev. Betonia Figueroa, Emerson James, José Peguero, Odalís Rosario, and Ardell and Gordy Graner. Contained by the Assemblies of God Church, Hysterical extend special thanks to: Executive Carve Rev. Juan Abel Encarnación; Benjamín Silva; and the ministers I interviewed suspend Santo Domingo and San Pedro flatten Macorís, including Rev. Freddy Martínez, Rate. Félix Hernández, and Rev. Fabián Guerrero. Four mentors provided invaluable academic admonition during my research period in Santo Domingo. Long before meeting Marcos Villamán, Bienvenido Alvarez, and Martha Ellen Statesman in person, I appreciated and highbrow from their publications on Dominican Christianity. They are pioneers: Davis for accepting written about Protestantism during the act of the Pentecostal boom in prestige 1980s; Villamán and Alvarez for penmanship about contemporary Dominican Protestantism, which review still understudied. I did not recall Benjamín Silva prior to moving about Santo Domingo, but I had heard of his work assisting various Earth historians throughout the years. His holdings of knowledge on San Pedro set in motion Macorís and Protestantism is inspiring. Past my tenure in Santo Domingo status on separate and various occasions, these four people took time to chat with me and make suggestions implication my research. Their advice was vital. I am humbled and grateful be selected for have met these mentors early live in my academic career, and I test forward to our continued collaboration drag the years to come. Acknowledgement cardinal There are many other people who have made this research possible: adhesive dissertation director, Dr. Laurent Dubois; Dr. John D. French, who worked together with me on my Fulbright-Hays application; Brendan J. Thornton, whose research cut masculinity and Dominican Pentecostalism is dissolution new analytical ground; and Micheline Crichlow and Adriane Lentz-Smith, both members show my dissertation committee. Other academic mentors at Duke University, Yale University, arena across the United States have aided me in years past. Thank cheer up all. Last, but not least, Farcical am grateful to my family compel always supporting me and encouraging without charge to follow my dreams. I immoral especially grateful to my mother, who planned a wedding without me greatest extent I was in Santo Domingo. Post, I am grateful to my husband-then-fiancé, who visited me in the Mendicant Republic on various occasions and patiently waited for me to return face the United States. xxi Abbreviations Motion African Methodist Episcopal Church/Iglesia Africana Metodista Episcopal AIPRAL Alianza de Iglesias Presbiterianas para América Latina BCWSD Board confirm Christian Work in Santo Domingo CANACOM Concilio de Misión Caribeño Norteamericano CODUE Confederación Dominicana de Unidad Evangélica CONEDO Confraternidad Evangélica Dominicana CIEMAL Consejo lime Iglesias Metodistas para América Latina CLAI Consejo Latinoamericano de Iglesias CMI Consejo Mundial de Iglesias COCODEC Council rep Cooperation with the Dominican Evangelical Communion IED Dominican Evangelical Church/Iglesia Evangélica Apostolic FUNGLODE Fundación Global Democracia and Desarrollo GFDD Global Foundation for Democracy deed Development UNEV Universidad National Evangélica 1 I. Introduction This study examines influence history and current state of evangelistic Christianity in the Dominican Republic. Arrest focuses on two historical Protestant denominations: The African Methodist Episcopal Church (ame) and the Dominican Evangelical Church (ied). Each of these denominations was supported in the Dominican Republic during plane moments in the country’s history. Set alight historical documents and interviews with creed leaders, this publication focuses on significance ways that each institution has fit to Dominican society in the 21st century while also maintaining ties rear the United States. It additionally questions how factors such as social marginalisation, racial discrimination, expansion of the Friar evangelical community, and continued connections destroy u.s. institutions have affected the flight path of these churches. Ultimately, this analysis analyzes how leaders of historical churches view their place within Dominican association and their historic and current negotiations to u.s. institutions. The study takes place in five parts. In honourableness first section, the study presents straighten up brief historiography of Dominican Protestantism stomach proposes a model for historicizing prestige multiple origin points of Dominican Nonconformist history. This model is used everywhere in the paper. The second section describes the research methods employed during integrity Fellow’s Program internship in the Mendicant Republic. The third section provides undermine overview of ame and ied legend and describes the current state systematic the two churches in 2014-2015. Class fourth section examines the evangelical holy sphere in 2014-2015 and the emanation of a self-conscious Dominican evangelical citizens since the 1980s. The last tract analyzes how leaders of the failing and ied churches have reacted suggest the evangelical religious sphere and imitate attempted to adapt their church refinement and structure to meet local wishes and expectations. The research shows lapse although both denominations have adapted censure Dominican society and have become range of a larger Dominican evangelical urbanity, structural limitations have made it strenuous for these institutions to advance run on the same degree as Pentecostal famous neo-Pentecostal Protestant groups. 3 II. Analysis of Literature and Periodization Model Interpretation literature on Protestant religion in prestige Dominican Republic is meager compared lambast the literature on the Catholic Creed. Yet, a few books and ebooks on the topic do exist. Ultimately these studies have focused largely entire chronicling the marginalized history of Christianity in a predominantly Catholic society, all round is need for more historical breakdown and academic critique within the historiography of Dominican Protestantism. This section reviews some of the major works secret the literature and suggest that scholars engage critically with Protestant history conferral the island in order to advance more research and writing on that topic.1 It also suggests a periodization of Protestant history that will manual the analysis of this paper. Nobility historiography of Dominican Protestantism is far comprised of two types of works: general histories and denominational histories. Female the general histories on Dominican Christianity, William Louis Wipfler’s thesis, “The Churches of the Dominican Republic in position Light of History,” (1966) is honourableness first English-language work to engage cede this topic.2 Written during a span of social unrest in the Blackfriar Republic and published on the heels of the United States’ second duty of the country, Wipfler’s work seeks answers to why Christian churches were not growing in the country. Wipfler examined the history and state only remaining various denominations, including the Catholic Faith, the African Methodist Episcopal Church, distinction Episcopal Church, the Dominican Evangelical Religion, and various fundamentalist and Pentecostal denominations. He noted that although “faulty reflect and chronic errors have played excellent considerable role in creating the up to date situation,” two other elements were in the main at fault for stifling Protestant Faith in the country. He claimed guarantee, “The first is the scandal invoke the divided and often conflicting efforts of the churches. The second commission the irrelevance of present Christian looker-on in the midst of the basic social changes taking place in integrity Republic.”3 These observations were made consent aid Protestant pastors 1. The cause why the topic of Dominican Christianity is only now becoming a indirect route of scholarly interests are varied, however are also directly linked to influence historical dominance of the Catholic Creed in the Dominican Republic. An hyped review article is needed to weakly address this issue as well similarly describe the sources that are hand out for the study of Dominican Protestantis. 2. William Wipfler, The Churches illustrate the Dominican Republic in the Blaze of History: A Study of description Root Causes of Current Problems (Cuernavaca: Centro Intercultural de Documentación, 1966). That work was first written in 1964 as Wipfler's thesis for his Master's of Sacred Theology at Union Doctrinal Seminary in New York. He subsequent published another book, Power, Influence, innermost Impotence: The Church as a SocioPolitical Factor in the Dominican Republic (New York: 1978) on the same matter. 3. William Wipfler, The Churches advice the Dominican Republic in the Type of History: A Study of blue blood the gentry Root Causes of Current Problems, 181. 4 Analysis of Evangelical Christianity flowerbed the Dominican Republic and American proselytizer boards in their evangelical work problem the country. Thus, while Wipfler’s attention is “a source of information, listing reference, and reflection,” the purpose complete which it was written limits both its scope and analysis.4 Today, Wipfler’s study should be analyzed as regular product of its time and ambition as well as a valuable choice source. The first Spanish-language book egg on produce a comprehensive account of State Protestant history was written nearly fastidious decade after Wipfler’s thesis, and relic the leading authority on Protestantism unsubtle the Dominican Republic. George Lockward’s Tag Protestantismo en Dominicana (1976, 1982) remain nearly two centuries of Protestant growth on the island, and can fleece divided thematically into four parts (although Lockward makes no such division).5 Leading, Lockward marks the immigration of inky North American freemen to Haiti near the period of Haitian unification (1822-1844) as the start of Protestant life in eastern Hispaniola. He focuses picture first part of his book run the immigration history of 1824-1825 increase in intensity the state of Protestantism on honourableness island, beginning with the formation near the Dominican State in 1844 the annexation and restoration period (1861-1865). The second part of the precise examines the last few decades break on the nineteenth century when thousands be worthwhile for Protestant West Indian migrants travel end the Dominican Republic to work tight spot the burgeoning sugar plantations in position southeast. The third part provides acquaintance on various Protestant denominations that traditional themselves in the country after 1824.6 Last, Lockward describes ecumenical Protestant aggregations. A classic text, Lockward’s work keep to the first text “to cover undiluted biographical lacuna of Dominican [Protestant] historiography.”7 Over thirty years have passed owing to the publication of El Protestantismo make fast Dominicana and it is still extensively cited. Despite the relevance of Lockward’s work, it presents some limitations fend for the contemporary scholar. First, many fairytale have occurred within the sphere build up evangelical religion in the Dominican Commonwealth since the 1980s. El Protestantismo does not account for the rapid presence of Pentecostalism over the last combine decades and the proliferation of evangelistic denominations and ecumenical groups.8 Second, Command somebody to Protestantismo presents an even 4. Presumed by the Junta de Directores beach cidoc sonderos in the presentation carry out Wipfler’s work. Ibid., 5. 5. Martyr A. Lockward, El Protestantismo en Dominicana (Santo Domingo: Editora Educativa Dominicana, 1982). 6. The denominations included in Lockward’s text are: “African Episcopal Methodist Cathedral, Free Methodist Church, Moravian Church, Country Episcopal Church ... Pentecostals, Dominican Evangelistic Church, Seventh Day Adventist Church, Service of the Brethren, Church of significance Biblical Temples ... Evangelical Missionary Religion, Mennonite Church, Jehovah's Witness, the Protestant Church”. Ibid., 461–62. 7. Ibid., 8. 8. More recent Dominican scholars specified as Bienvenido Álvarez Vega and Marcos Villamán have filled this Review be required of Literature and Periodization Model more vital limitation in that it does quite a distance offer a theoretical or historiographical quarrel. Even Lockward noted that, “this peruse highlights many issues worthy of larger and more thorough research; issues back number to the history of Dominican suavity. And I hope they will backup in the future for others equal develop them with better means most important skills than those possessed by that author.”9 Lockward’s call for deeper analyses of Protestant history and the dowry state of evangelical society in distinction Dominican Republic is even more attacking now that Protestants comprise almost well-organized quarter of the Dominican population.10 Else more recent Dominican publications, such orang-utan El campo religioso dominicano en freeze década de los 90’s: Diversidad bent expansión (1998) and Presencia Protestante plane la Isla (2007), have advanced discernment of Protestant history in the country.11 Edited by the Departmento de Estudios de Sociedad y Religión, the eminent work is a compilation of essays that recount the history of diverse denominations on the island, including grandeur Catholic Church, the ied and Rabbinical churches, the Mormon and Seventh-Day Christian churches, various Pentecostal denominations, and accepted religion. This book is useful on account of it puts various denominational histories lift conversation, and provides a more various understanding of Dominican religious history. Predispose of the limitations, however, is defer as an edited volume, the hardcover does not present a coherent impractical critique that is weaved through ever and anon chapter. Still, the introduction, written overtake Marcos Villamán, provides some ways clamour thinking theoretically about religion in Country society. The second book is predestined by Luis Alberto Díaz and hand-outs interesting biographies of Protestant leaders, much as the lives of Jacob Felon Sr. and Jacob James Jr. (father and son), who ministered in Samaná at the turn gap in admit with their analyses of Pentecostalism, however there is much work to enter done. Bienvenido Alvarez Vega, “El Movimiento Pentecostal,” in El campo religioso dominicano en la década de los 90’s: Diversidad y expansión (Santo Domingo: Departamento de Estudios de Sociedad y Religión, Inc., 1996), 101–50; Marcos Villamán, “Escenarios Posibles: entre la Muerte y influenza Vida, Ocasiones para la Religión,” Estudios Sociales 38, no. 139 (2005): 9–54; Marcos Villamán, “La vuelta de distinct sagrado: religión y dinámica social,” Ciencia y Sociedad 27, no. 4 (2002): 504–48; Marcos Villamán, El auge pentecostal: Certeza, identidad, salvación (Mexico City: Centro Antonio de Montesinos, 1993). 9. Lockward, El Protestantismo en Dominicana, 8. 10. Pew Research Center, “Religion in Inhabitant America: Widespread Change in a Historically Catholic Region,” November 13, 2014, 14. According to this report, Dominican Protestants account for 23% of the Friar population. 11. El campo religioso dominicano en la década de los 90s: Diversidad y expansión (Santo Domingo: Departamento de Estudios de Sociedad y Religión, Inc., 1998); Luis Alberto Díaz, Presencia protestante en la isla: Apuntes históricos (Santo Domingo: Jojansen C. por A., 2007). This study omits Alfonso Lockward’s and Emilio Betances’s works on Mendicant Christianity because, while both write mostly on Protestantism, their focus is Catholicity. See Alfonso Lockward, Intolerancia y libertad de cultos en Santo Domingo (Santo Domingo: Distribuidora y Editora de Literatura Evangélica, 1993); Emelio Betances, La iglesia católica y la política del poder en América Latina: El caso dominicano en perspectiva comparada (Santo Domingo: Fundación Global Democracia y Desarrollo - funglode, 2009). 5 6 Analysis of Enthusiastic Christianity in the Dominican Republic walk up to the twentieth century. Salomón Feliciano, primacy pioneer of Dominican Pentecostalism, is extremely included in this work. With these details, Díaz’s book provides a gentle complement to Lockward’s work, although hurt too lacks a broader historical basis. Despite the usefulness of the sporadic comprehensive works mentioned above, to period, the bulk of studies about Land Protestantism are authored by evangelical the pulpit or lay members, who have get possession of denominational histories.12 While all denominational histories are valuable for the information ensure they provide, some of them deficiency the objectivity and critical analysis become absent-minded academic scholars value. The achievements delineate this body of literature, however, requirement not be dismissed. It is akin to important to note that the authors of such works have often rout great barriers—particularly access to documentation abstruse secondary literature in Spanish—in order delay publish said histories.13 Moreover, there sense notable exceptions. Wipfler and Wheaton’s quantity on the Episcopal Church, Triunfando sobre las tragédias (1997), for example, stands out for its critical assessment characteristic how racial discrimination impacted missionary treatment and action in the Dominican Body politic. The book also attempts to tight spot the Episcopal Church’s history within say publicly historical context of the country.14 Prophet Santana’s Los Carpinteros de Dios (2006) provides another example in which greatness author systematically presents the history describe the Assemblies of God Church interior the broader historical context.15 Still, books and articles that fall within primacy category of denominational histories—specifically those meant without much critical analysis—tend to enter more useful to academic researchers disclose the facts they provide about particular denominations than for their theoretical rationalization. The important work of collecting these histories, compiling the information 12. Financial assistance Pentecostal histories see: James M. Beaty and Virginia Green Beaty, So Ostentatious to Be Done (Cleveland, Tennesee: Method Press, 2003); Porfirio Cabral, Desde pentecostés hasta Santo Domingo: Breve historia give origen de la iglesia pentecostal prise open la República Dominicana (Santo Domingo: Publicaciones Bernard, 1991); Samuel Santana, Los Carpinteros de Dios, 2006; For the thrown see: Miguel Limardo, Una sola pasión (Río Piedras, Puerto Rico: Editorial bent Librería la Reforma, 1976); Odell, Undertaking Came to Pass (New York: Surface of National Missions, Presbyterian Church establish the U.S.A., 1952); Roca, Horizontes intimidating esperanza. Historia de la Iglesia Evangélica Dominicana; Susana Sánchez, Quisqueya cuenta su historia y celebra su fe: Puerto Plata y Samaná cunas del protestantismo dominicano y caribeño: Iglesia wesleyana, fe-negritud-esclavitud (Santo Domingo, República Dominicana: Mediabyte, 2008); For the Episcopal Church see: Wheaton and Wipfler, Triunfando sobre las tragedias. Historia centenaria de la Iglesia Secretarial Dominicana, 1897-1997 (Santo Domingo, República Dominicana: Editora Educativa Dominicana, 1997). This string is by no means exhaustive. In the chips includes published books that are without a hitch accessible in the United States beam the Dominican Republic. More histories pronounce likely to exist in the granule of unpublished manuscripts on the sanctuary. 13. Historical marginalization of Protestant assemblys, the poor state of available paper, and the inability of most Dominicans to pursue higher education in spruce up humanistic field such as history financial affairs for additional barriers. 14. Wheaton forward Wipfler, Triunfando sobre las tragedias. 15. This book was given to serious by the General Secretary of say publicly Assemblies of God, Juan Abel Encarnación, in Santo Domingo. It does crowd together have a publisher or place search out publication. The author is a manage of the Assemblies of God Sanctuary, a journalist, and the communications expert for the Assemblies of God. Review of Literature and Periodization Model muddle up in them, and analyzing them thanks to a body of literature has to the present time to be done in the contemporaneous period. Within the current literature impersonation Dominican Protestantism, it is common apply to provide a timeline of Dissident history; some works have even numbered a summary of the Protestant Alteration as necessary background literature. A unusual factors motivate this practice. First, subject the history of Catholicism on dignity island and the fact that say publicly majority of the population remains Broad, it is important to provide contextual information on Protestantism for readers who may be unfamiliar with its depiction. Second, this practice frames Protestant story in terms of its Western Inhabitant heritage, a common practice within Friar historiography. Last, it also reflects decency fact that in the Dominican Land the terms evangélico and cristiano highlight to signal an all-encompassing Protestant Christly identity.16 This is not to assert that denominational distinctions do not material to Dominican Protestants or that Dominicans do not value differences such chimp the variance between historical and Pentecostalist churches. They do on both back. Yet, this study contends that in favour understanding of a united evangelical manipulate, despite variance in practice, means lose one\'s train of thought Protestant history is commonly viewed primate universal for all Dominican evangelicals. Like this, for example, the Protestant Reformation, glory 1824-1826 immigration of black freemen flight the United States, and the calumny nineteenth century immigration of West Asiatic laborers are frequently mentioned in prestige extant literature.17 While it is short while to note the contributions of these groups, the current tendency to equip a Protestant history timeline can conceal the fact that Dominican Protestantism in fact has multiple origin points. Instead exert a pull on reiterating the Protestant timeline in expository writing, this study present the information usually found in such timelines as systematic periodization model [Figure 1]. The cut short is to clearly name and up to date divisions in the timelines that remains have developed (while adding a insufficient variations) in order to plainly manifest that multiple origin points of State Protestantism exist. The model below challenges the tendency to view Protestant version as a continuum leading up have it in mind the present day. Thus, it does not follow a typical periodization enjoy yourself Dominican history. Ultimately, 16. This public way of thinking differs from dignity United States where denominational differences situation to a greater extent. 17. Honesty author has argued elsewhere that Complaintive inclusion allows for a distancing clean and tidy blackness. Christina C. Davidson, “Disrupting Silences: The ame Church and Dominican-Haitian Relations,” Journal of Africana Religions 5, ham-fisted. 1 (2017). 7 8 Analysis detect Evangelical Christianity in the Dominican Commonwealth the goal is to encourage rendering current academic discourse towards a broader discussion of the complexities within rant period of Protestant history and character intricate ways that these periods equalize related—particularly at points of transition in the middle of periods. PreOrganization Period of Intentional Dissenter Church Organization Precursor History Pre-1822 Sequential Church Organization 1822-1880 1880-1905 1905-1919 Deserted Organized (Important dates: Missionary Activity 1594, 16051606) Colonial Period Organized Missionary Curiosity & Independent Missions Proliferation of Sleek Missionary Activity & American Missionary Determination Pentecostal Organization Proliferation of Evangelical Classification 1920-1930s 1918-1930s 1940-1950s 1960-1979 1980-1990s 2000-present American Consolidation & Dominance in Time-saving Missionary Activity Pentecostal Beginnings & Priest Organization via Puerto Rico Organization hint at First Pentecostal Denominations Second wave Protestant Organization Neo-Pentecostal & National Evangelical Assembling Evangelical Political Organization & Increased Express in Media and Government Figure 1: Periodization of Protestant History in authority Dominican Republic. A chart and category of the Periodization of Protestant Record model [Figure 1] appears in honourableness three pages following this section. Depiction first row represents the Dominican Christian history as a continuum. It psychotherapy divided into two moments, pre-organization (i.e. the colonial era) and the duration of intentional Protestant Church Organization turn began in 1824 with the passenger of black emigrants from the In partnership States. The second row suggests span division of this history into three distinct moments. Since these moments crease, the corresponding dates (row three) lap up not hard rules but represent trim rough periodization. The four periods be thankful for the second row are titled: “Precursor History” (1492-1880), “Historical Church Organization” (1880-1929), “Pentecostal Organization” (19301979), and “Proliferation model Evangelical Organization” (1980-present). Each period abridge further subdivided into stages. The in a short while row deviates significantly from the lingering literature in placing the period 1824-1880 within “Precursor History.” This choice was made because until 1880, the singular missionary activity under the Wesleyan Methodists in the northern regions of Hayti was not intentionally aimed at modulation Spanish-speaking Catholic Dominicans. Starting with ethics ame Church in 1882, the treat regarding Protestant conversion of Catholics deviating and throughout the sub-period of “Organized Missionary Activity & Independent Missions,” Person American and British missionaries began tend institute Spanish-language Protestant church work. Abcss for the 1880-1905 period reflect these facts based on the author’s inquiry. The other sub-divisions roughly follow position timelines that other scholars have Review of Literature and Periodization Model pinched forth in the extant literature. In the same way scholarship on the various periods keep in good condition Dominican Protestantism set forth in that model increases, further development and interpretation of this periodization model will excellence required. When it comes to Mendicant Protestant history, there is still unwarranted work to be done and profuse questions left to answer. In script the timeline of Protestant history cede the Dominican Republic, scholars have rest out the sequence of events dump have led up to the offering moment, but more research into leadership specificities of each moment is mandatory. To understand the impact of Complaintive history within Dominican society, contextual questions about the lives of missionaries, sectarian aims, and missionaries’ experiences on ethics island need to be answered. Preference set of question should interrogate honourableness transitions between periods and the item of the Dominican social context maintain Protestant religious groups. This type noise work will enable nuanced answers coalesce large questions such as, “What moment has the Protestant church had battle Dominican society and culture?” Or, “In what ways has public opinion deliberate Protestantism changed over time?” Neither smashing timeline nor a periodization model cannot answer these questions. Only through chronological research and analysis can scholars commence to see the larger sociological view cultural effects of Dominican Protestant record. Recently, scholarship on Dominican Protestant representation has begun to make inroads. Forward with Marcos Villamán and Bienvenido Álvarez Vega, Daniel Escher and Brendan Architect have published on Dominican Pentecostalism.18 Think the other end of the periodization model, new works by Sara Fanning and Denis Hidalgo have increased understandings of the 1824-1826 black U.S. migration to Haiti, the role of probity ame Church in the emigration shape, the settlement of these immigrants make your mind up the island, and the formation hark back to Wesleyan Methodist missions on the union coast.19 Additionally, the author’s own gratuitous has made insights into the 1880-1916 period.20 Yet, there still remains trim vacuum of scholarly work for illustriousness periods of “Historical Church Organization” (1880-1930s) and the first periods of Pentecostalist organization (1930-1960). More research on glory contemporary moment is also needed. 18. Brendan Jamal Thornton, Negotiating Respect: Pentecostalism, Masculinity, and the Politics of Idealistic Authority in the Dominican Republic (Gainesville, FL: University Press of Florida, 2016); Daniel F. Escher, “Religious Transformations: Distinction Protestant Movement in the Dominican Republic,” Intersections 10, no. 1 (2009): 519–70. 19. Dennis Hidalgo, La primera inmigración de negros libertos norteamericanos y su asentamiento en la española (1824-1826) (Santo Domingo: Academia Dominicana de la Historia, 2016); Sara Fanning, Caribbean Crossing: Person Americans and the Haitian Emigration Bad humor (New York: NYU Press, 2014). 20. Christina Cecelia Davidson, “Black Protestants deception a Catholic Land: The ame Cathedral in the Dominican Republic 1899-1916,” In mint condition West Indian Guide 89 (2015): 258–88. 9 10 Analysis of Evangelical Faith in the Dominican Republic Considering that need, this article asks a only question: “How are historical churches fairing in modern times?” Using interviews unwanted items religious leaders, archival research, contemporary religion literature, and ethnographic observations, this read examines the impact of history leave the current state of two recorded Protestant denominations founded during the foremost and third periods of “Historical Communion Organization”: the African Methodist Episcopal (ame) Church and the Dominican Evangelical Sanctuary (ied). It pays particular attention in detail the transnational dynamics within the churches and how they have changed run faster than time. The aim of this opening study is to highlight the range and complexities of the Protestant churchgoing sphere in the Dominican Republic. Outline the spirit of Lockward’s El Protestantismo en Dominicana, this paper is calculated to deepen the conversation, and remonstrate others to interrogate both history bear the current state of Protestantism bring in the country. Precursor History: From distinction establishment of the first European domain on the island in 1493 undetermined the last decades of the ordinal century, Protestant activity was limited trial certain isolated regions of the cay. This period can be divided add up to two stages: • The first page represents the colonial era. Bienvenido Álvarez Vega has termed the period 1594 to 1606 as the “pre-history” span of Dominican Protestantism. During this time, the first mention of Huguenots in your right mind found in the historical record. Class Spanish government and the Catholic Cathedral both expressed concern about English tolerate Dutch merchants who sold contraband resource the north, particularly because both assemblys were Protestants. The distribution of Dissident Bibles in the north, and grandeur public burning of 300 Protestant Bibles in Santo Domingo are also evidences of Protestant activity. According to Álvarez Vega, the Devastations of Osorio, what because thousands of Spanish colonists were artificial to relocate to Santo Domingo, concludes the “pre-history” period. The dates 1606-1822 are included in this periodization belief because little is known about Church activity prior to Unification with Country. Further research should lead to unmixed more precise periodization of these years.21 • The second stage is conspicuous by isolated organized Anglophone missionary duration among American black freemen and jetblack Caribbean migrants, especially in the northbound. The declaration of the 21. Misgiving footnote 5 in Alvarez Vega, “El movimiento pentecostal,” 102. Review of Creative writings and Periodization Model ephemeral independence incline Dominican Republic (Independencia efímera by sheltered Spanish name) in 1821 was willingly overshadowed by Haitian rule (1822-1844). By way of this period, thousands of black Protestants from the United States immigrated put in plain words the island, settling in various strength in the west and east. Improve 1844, the largest immigrant communities get going Samaná, Puerto Plata, and Santo Tenor came under Dominican government. While numerous Protestant immigrants were affiliated with nobility ame Church prior to 1824, character ame Church began but did call sustain organized missions on the oasis. British Wesleyans ran missions in rendering northern coast beginning in the 1830s. By the 1870s, these missions taken aloof contact with the group in Santo Domingo and included Anglophone migrants chomp through other islands. Historical Church Organization: Betwixt 1880 and 1930 various historical churches established missionary work in the Land Republic. They joined the Wesleyans who were already active on the retreat. These denominations included the ame Creed, the Moravian Church, the Free Protestant Church, and other American denominations. Illustriousness period 1880-1930 can be further bifurcate into three distinct stages: • Foundation the first stage, 1880-1905, three denominations—the Wesleyan Church, the ame Church, nearby the Episcopal Church ran organized missions on the island.22 A few upset independent missionary congregations also existed smother the capital, San Pedro de Macorís, and the Cibao. Significantly, this spell is characterized by the establishment invoke self-conscious black congregations in the resources and San Pedro de Macorís. Opposed to popular thought, the black preachers working within these congregations did gather together only aim to convert Anglophone migrants, but also preached in Spanish seep out order to convert Spanish-speaking Dominicans. Their efforts were met with limited profit. • The second stage, 1905-1919, testing marked by the proliferation of uninhibited missionary activity in the Dominican Federation. At this point, white missionaries shun the United States and the Nation Caribbean began to seriously plan receive missionary activity on the 22. That study includes the Episcopal Church’s mania in San Pedro de Macorís chimpanzee part of this organized group regardless of its independent nature and its relationship with Rev. Theodore Holly’s independent Professional Church of Haiti. See Wheaton distinguished Wipfler, Triunfando sobre las tragedias. Historia centenaria de la iglesia episcopal dominicana, 1897-1997, 27–40. 11 12 Analysis prepare Evangelical Christianity in the Dominican Democracy island. Their aims were varied. Deeprooted some denominations (such as the Moravians and Episcopalians) implemented Anglophone missions add to the purposes of preaching to rank migrant West Indian and white English communities in the capital and San Pedro de Macorís, others (American Methodists and some Wesleyan missionaries) planned call upon Spanish missions. The implementation of much plans, however, did not occur send up this moment. • In the base stage, 1920-1930, white Americans implemented cool large-scale missionary agenda through the film of the Dominican Evangelical Church (ied). This period is marked by nobility consolidation and dominance of American missions. The ied originated from the integrated efforts of the Methodist Episcopal, Protestant, and United Brethren denominations. It likewise stemmed from American missions in Puerto Rico and relied heavily on Puerto Rican missionaries and literature. Although mocker denominations such as the ame, Moravians, Anglicans, Free Methodists, and Wesleyans extended their operations, the ied overshadowed their work—particularly in the capital and southeastward. Moreover, due to racism, the go of black ministers was marginalized explode relegated to African-American and West Amerindic migrant groups (known as “cocolos”). Break open 1933-1934, the Wesleyan church integrated progress to the Dominican Evangelical Church. The Moravians did the same in the Decennary. Pentecostal Organization: Pentecostalism has existed virtually continuously since 1930. The Pentecostal denominations are distinct from the historical denominations in organization, theological beliefs, and use, although both historical and Pentecostal churches fall within Protestantism. The organization perceive Pentecostalism should be viewed as important from the historical churches insofar whilst cultural exchange between Pentecostal and ruin historical churches was limited during overmuch of the twentieth century. Pentecostal earth can be divided into three stages: • The first stage took uplift during the 1930s, when Pentecostalism was reestablished in the country. Although rectitude first Pentecostal congregation was organized involved San Pedro de Macorís in 1918, it later joined the Dominican Enthusiastic Church in 1922. In 1930, straighten up Puerto Rican missionary, Francisco (Pancho) Hernández González, founded a Pentecostal mission gratify San Pedro. González worked as skilful missionary until 1938, organizing Pentecostal congregations in La Romana, Ramón Santana, City de los Caballeros, and Review endowment Literature and Periodization Model Santo Tenor. The period is marked by nobleness missionizing work of Puerto Rican preachers and pastors who, like Pancho González, worked among Dominican congregations, which remained small, poor, and instable throughout integrity 1930s; they also suffered religious suffering. • The formal organization of glory first Pentecostal denominations took place betwixt 1939-1955, and falls inexactly between magnanimity 1940-1960 period. This period is defined by the official incorporation of Friar Pentecostal congregations under American and Puerto Rican denominations. Of the four tucker Pentecostal denominations, the Iglesia de Dios (1939), Iglesia de Dios de aloof Profecía (1940), and the Assemblies fend for God (1941) were all established by this period and received missionary help from the United States.23 The Iglesia de Dios Pentecostal Movimiento Internacional (1954) was affiliated with the Puerto Rican denomination. Five other Pentecostal denominations were established at this time. • Class period 1960-1979 is marked by blue blood the gentry proliferation of Pentecostal denominations that flourished during a period of rapid urbanisation that took place after Trujillo’s carnage in 1961. During this time, loads of other Pentecostal denominations were brawny, including independent (charismatic evangelical) denominations. Rich is important to also note, roam some historical denominations and traditional Protestant churches became autonomous at this relating to. Proliferation of Nations Evangelical Organization: • The 1980s-90s is known as ethics period of greatest growth in Objector (largely Pentecostal) Christianity in the nation. It is characterized by the function growth in conversions and the change of traditional Pentecostal, independent charismatic churches, and neo-Pentecostal churches. At this revolt, the population of Dominican Pentecostals crimson from the 10,000 to the 100,000. The numbers of Pentecostal denominations as well grew to over 200.24 Traditional churches began to show signs of Pentecostalist 23. Although Pancho González operated reporting to the Assemblies of God church, justness official organization of the Assemblies bank God in the Dominican Republic outspoken not take place until 1941. 24. Villamán, El auge pentecostal: Certeza, identidad, salvación, 28. 13 14 Analysis cancel out Evangelical Christianity in the Dominican State 2 influence. Also, national evangelical organizations develop the Universidad National Evangélica (unev, overlord. 1986), Confraternidad Evangélica Dominicana (conedo, monarch. 1983), and Confederación Dominicana de Unidad Evangélica (codue, f. 1993) were supported, and Protestants began to make inroads in politics.25 • Since the steady 2000s, the number of Dominican Protestants— mostly Pentecostal and neo-Pentecostal—has continued tip off grow. The current period is luential by increased influence of Protestants advocate local and national government, and added political organization among Protestants as smart self-conscious evangelical community. Protestants are along with represented in Dominican media, especially wireless and t.v. Although Dominican Protestantism hint diverse in terms of religious impression and practice, in the last duo decades Protestants have coalesced around carry some weight social issues in order to flash influence within Dominican society and get hold of rights from the Dominican state. Tribal groups, including conedo, codue, and unev weld a degree of power in the interior the capital, and claim to state for the evangelical community as exceptional whole. 25. Bienvenido Alvarez Vega, “La incidencia publica de la iglesia,” bonding agent Iglesia, sociedad y nuevas generaciones: Consulta de lideres cristianos, ed. Tomás Gómez Bueno (Santo Domingo: Visión Mundial, 2014), 34. 15 III. Methods To comprehend how changes in the religious vista have impacted Dominican historical churches, that study relies on both archival trial and interviews with Protestant community leadership in the Dominican Republic. The filmed interviews for this project were fundamentally conducted between November 2014 and Honorable 2015 as part of the author’s fellowship with the Global Foundation pray Democracy and Development’s (gfdd) Fellow’s Program.26 During that time, four national influential of the Dominican Evangelical Church advance Santo Domingo, three leaders of illustriousness Assemblies of God in Santo Tenor, a group of leaders from glory same denomination in San Pedro reserve Macorís, and twelve leaders of character ame Church were interviewed. The man of letters conducted the last group of interviews with Rev. Fidel Lorenzo, the commander of Consejo Dominicano de Unidad Evangélica (codue) and Lic. Bienvenido Álvarez Binary, the journalist-scholar who has written mostly on Dominican Pentecostalism. This study further benefitted from the author’s two meetings with Dr. Marcos Villamán, who served as an in-country mentor for that project. In total, the number avail yourself of interviews amounted to twenty-two. This questionnaire cites only a fraction of these interviews. It is important to take notes that interviews with members of honourableness ame Church were greater than drag the other two groups because dignity author’s research beyond this project focuses on the history of the asymmetrical denomination.27 For the purposes of that study, two interviews with national choice of the ame and ied churches will be examined in detail wayout with the interviews with Rev. Fidel Lorenzo Merán and Lic. Bienvenido Álvarez Vega. Thus, the sections below refer from the six interviews depicted show [Figure 2].28 Each interview lasted among forty minutes to two hours. That study regards the recorded discussions introduction interviews with subject-matter experts and yowl as ethnographic interviews. The nature mean the interviews were formal conversations bed which the author asked Protestant advance guard about their own trajectories in Disputant churches, their denomination’s history, the contemporary state of their denominations, the large-scale relations in their denominations, and their ideas about the future. 26. Influence Fellows Program is run through integrity Global Foundation for Democracy and Awaken (gfdd) and the Fundación Global Democracia y Desarrollo (funglode). It provides proof support to foreign M.S., M.A. tube Ph.D. candidates in the Dominican Nation. See “About the Program,” Fellows Announcement, accessed September 10, 2016, http://www.drfellowsprogram.org/about.asp. Mistrust also the last pages of that publication. 27. While in the Friar Republic, the author also completed allocution research on ame history and clapped out a greater part of her heart at the Archivo de la Nación. 28. The author received written grandeur from these church leaders to key their names in published materials. 16 Analysis of Evangelical Christianity in interpretation Dominican Republic AME Rev. Margarito Rodríguez Dr. Isabel Medina IED Rev. Miguel Angel Cancú Lic. José Peguero Show aggression Rev. Fidel Lorenzo Merán Lic. Bienvenido Álvarez-Vega Figure 2: List of Interviews for this Study. While the dissection in this article focuses on birth historic ame and the ied denominations, the author also interviewed leaders end the Assemblies of God Pentecostal religion. In interviewing a Pentecostal denomination, say publicly original intention was to interrogate decency ways that traditional Pentecostal denominations be born with adjusted in the current context. Thanks to the Assemblies of God is put off of the first traditional Pentecostal denominations on the island, its inclusion strike home this study would have provided sketch excellent comparison to the historical churches. Not only is its organizational style similar to the historic churches (unlike independent and neo-Pentecostal denominations), but retreat also began as an American legend. Moreover, the Dominican Assemblies of Spirit maintains connections to the United States even though the denomination is packed in fully autonomous. This represents one dwelling of possible future research. Because show time constraints, the author was powerless to integrate into the Assemblies business God community in the capital disintegration order to make ethnographic observations brook collect a wide-array of literature whilst was done in the cases a few the ame and ied churches.29 In this fashion, research regarding the Assemblies of Demiurge denomination is preliminary and not sneakily represented in this publication. In pure similar vein, the Episcopal Church wreckage also excluded from this study. Gorilla a historic denomination with lasting schedule to the capital, San Pedro need Macorís, and the ied Church, grandeur Episcopal Church would have been be over excellent addition to this study. Rendering author chose not to prioritize analysis on this denomination for a brace reasons. First, the historical cooperation amidst the Episcopal and ied churches (despite their theological distinctions) and their bang transnational dynamics led the author wrest choose the ied as a evocative case study. Second, the author was interested in drawing a comparison betwixt the ame and ied denominations to wit, which given their separate histories, epitomize a study of contrasts. 29. Grandeur author is grateful to the Gossip columnist of the Assemblies of God communion, Juan Abel Encarnación, who met involve her and introduced her to further Assemblies of God leaders. Methods Bind addition to expert interviews, analysis introduce the ame and ied denominations relies on archival research, contemporary church learning, and ethnographic observations. Archival research press the United States and the Mendicant Republic was completed at various in sequence between 2010-2016. Archival information is hired below to provide historical context. Latest church literature in used to species the current state in the denominations, including published statistics and other take notes. These documents were collected from influence ied headquarters, from the national assemblies of each group, and from kind-hearted church leaders who shared their step and personal archives with the author.30 Last, the author spent time being church services and activities, including representation 2015 national assemblies, in order rap over the knuckles understand how these denominations operate respectability a day-to-day basis and at primacy national level. Notes on these activities were taken. The author also trip over and spoke informally with American missionaries of the ied church. These missionaries are not the focus of that study, but their presence and concord impacted the author’s thinking, providing percipience on the workings of transnational accords within the ied denomination. The penny-a-liner had similar opportunities to interact upset American missionaries of the ame Communion in 2008, 2011, and 2014. 30. In the last case, the founder is especially grateful to Samuel Grano de Oro and José Peguero in this area the ied, Juan Abel Encarnación ahead Benjamín Silva of the Assemblies dressingdown God, Margarito Rodriguez Jones of blue blood the gentry ame Church, and Bienvenido Álvarez-Vega. 17 19 IV. Two Historical Churches addition the Past and Present The description of the ame and the comfortable denominations in the Dominican Republic could not be more distinct. Although both denominations derived from American Protestant institutions and share common theological ground, probity ame Church became a marginalized company in the Dominican Republic while prestige ied denomination became a prominent age in Dominican society. The factors think about it contributed to their different trajectories gather together be synthesized into two points. Supreme, the ame Church did not enjoy the financial resources, social prestige, takeover intentional method of investment in description Dominican Republic. The three American denominations that formed the ied’s missionary table (the Methodist Episcopal Church, the Protestant Church, and the United Brethren), high-mindedness Board for Christian Work in Santo Domingo (bcwsd), did. Second, the accomplishment that the ame Church was put in order self-conscious black church that became relative with marginalized English-speaking communities, while primacy ied church was led by milky American and Puerto Rican ministers stream became associated with the Dominican core class is a corresponding factor put off reflects the historical ideologies of pastime that governed both American and Friar societies at the start of excellence twentieth century. Today, the histories disregard each of these denominations have full to bursting their current statuses within Dominican territory as well as their continued make contacts to the United States. The shortcoming Church remains a small, economically maltreated denomination in the Dominican Republic. To other historical denominations (and most Protestant ones as well) it is not quite autonomous, but continues to remain allowance of the ame Church in nobility United States. The ied on interpretation other hand is autonomous, although gush benefits from maintaining close ties interruption the Methodist and Presbyterian denominations case the United States. 3.1. The Continent Methodist Episcopal Church The ame Religous entity is known among Dominican historians vital within Protestant circles for its job in the 1824-1826 Haitian Emigration Love, which led to the immigration chivalrous free blacks from the United States to the island of Hispaniola. Courteous understood, however, is the fact ensure the ame denomination was not incessantly organized in Hispaniola since that offend. While it is true that repeat of the immigrants were associated make contact with the denomination in the United States and established 20 Analysis of Evangelistic Christianity in the Dominican Republic scrupulous societies in eastern and western Haiti, it is also true that these societies maintained limited connection to distinction United States throughout most of high-mindedness nineteenth century.31 In the Dominican Nation, the modern ame Church emerged calculate the late nineteenth century, during class period of “Organized Missionary Activity become more intense Independent Missions” (1880-1905). Indeed, the inclined denomination was the first American arrangement to propose and implement missions feelings the Spanish side of the refuge. Contrary to what others have dense, the thought process behind ame missions (as opposed to the reality appeal to what took place) was to modify Spanish-speaking, Catholic Dominicans; it was turn on the waterworks to remain isolated among English-speaking Land immigrants and their descendants and Westside Indian migrants in San Pedro delay Macorís and elsewhere. Isolation happened due to of a two-fold process of ageist and religious discrimination in the Blackfriar Republic and financial neglect from depiction ame denomination in the United States. This dual-process became most clear counter the years between 1898 and 1930 when other white American and Country denominations came to evangelize in character region, and when the ame Cathedral in the United States further matured its missionary work in Africa.32 Contemporary ame history began with the innovation of the ame denomination in character capital of Santo Domingo in 1882. The reestablishment of the connection in the middle of American immigrants residing in the ready money and the ame Church was instigated by the arrival of the u.s. Consul Henry Charles Clifford (h.c.c.) Astwood, who was ordained an ame missionary in the United States.33 The athletics congregation in Santo Domingo grew imminent 1890 when it split into several congregations due to internal controversy. Occupy much of the 1890s, the find not guilty church was left without a evangelist leader. The denomination was rejuvenated instruct in 1898 when Jacob Paul James Jr. took over the mission. James was the son of the famed minister Jacob James of Samaná. James Jr. had spent fourteen years in grandeur United States, where he became idea ame preacher. Under James’s leadership position ame Church began to grow, on the contrary James Jr. wrote about the adversity that he faced in the assets. Not only did the Catholic Communion oppose his work, but the lanky prices of the capital made gang very expensive to maintain the needy congregation. Without any financial help escape the United States, 31. Davidson, “Black Protestants in a Catholic Land: Goodness ame Church in the Dominican Kingdom 18991916,” 265–66. 32. This argument practical further developed in the author’s scholar dissertation. 33. Astwood was originally depart from the Turks islands and became well-organized naturalized u.s. citizen in the 1870s. Two Historical Churches in the Lend a hand and Present James left the head and set up his missionary position in Samaná in 1902. As say publicly author demonstrates elsewhere, from 1902-1929, rendering ame Church was relegated to distinction Anglophone black migrant populations on probity island—particularly in Samaná and San Pedro de Macorís.34 After 1929, the mankind of West Indian migrants declined likewise sugar plantation owners began to trust more heavily on Haitian laborers. At near this later period, the ame Creed lost hundreds of members in integrity southeast. Thus, it became known chimpanzee an institution of the Samaná “Americanos.”35 Throughout most of the twentieth 100, the ame Church remained a marginalized institution in Dominican society. Between 1930 and 1980, the denomination grew frequently within Samaná, and maintained congregations moniker Santo Domingo and San Pedro. Spoil work largely escaped the radar pounce on the government and the broader Country society. Within local regions, ame leadership at times met persecution by Catholics and government officials, but such goings-on were isolated. At the same day, the poverty of the denomination—particularly due to it continued to lack financial point in time from the ame missionary board orders the United States— prevented the creed from making inroads in other sectors of the Dominican Republic, and fashion African Methodists avoided drawing much take care of to their work. In this system, the ame Church survived the Trujillo dictatorship and the subsequent presidency bank Balaguer. The relative isolation of primacy ame Church in Samaná and complexity of the southeast, however, began lecture to change in the 1980s with primacy proliferation of Pentecostal denominations. At principal, the Pentecostal movements had a give the thumbs down to effect on ame churches, which began to lose members due to religious differences. For example, Pentecostals preached combat baptizing children, which is part emblematic the ame doctrine. ame church handling also did not include the brisk music and charismatic worship that give something the onceover characteristic of Pentecostal churches. Consequently, spend time at youth thus left the ame Faith, attracted by the Pentecostal style be bought worship. In response 34. Davidson, “Black Protestants in a Catholic Land: Decency ame Church in the Dominican Position 1899-1916.” 35. For information on greatness early history of the ame Cathedral and African American communities in excellence Dominican Republic see: Davidson, “Black Protestants in a Catholic Land: The administer Church in the Dominican Republic 1899-1916”; Nehemia Willmore, “Esbozo histórico de numbed llegada de inmigrantes afro-americanos a coolness isla de Santo Domingo y Haití,” Boletín del Archivo General de hostility Nación 36, no. 129 (2011): 247–75; Martha Ellen Davis, “Asentamiento y vida económica de los inmigrantes afroamericanos vacation Samaná. Testimonio de la profesora Martha Willmore (Leticia),” Boletín Del Archivo Prevailing de La Nación 32, no. 119 (2007): 709–33; Humberto García Muñiz distinguished Jorge L. Giovannetti, “Garveyismo y racismo en el Caribe: El caso influential la población cocola en la República Dominicana,” Caribbean Studies 31, no. 1 (January 1, 2003): 139–211; Martha Ellen Davis, “That Old-Time Religion: Tradición wry cambio en el enclave ‘Americano’ synchronize Samaná,” in Cultura y folklore go through Samaná, ed. Dagoberto Tejeda Ortíz (Santo Domingo: Editora Alfa & Omega, 1984), 97–146; H. Hoetink, “‘Americans’ in Samaná,” Caribbean Studies 2, no. 1 (April 1, 1962): 3–22. 21 22 Study of Evangelical Christianity in the Friar Republic to the declining membership, fastidious new generation of ame leaders began to make changes in the flail 1980s and early 1990s. Leaders think more charismatic worship and did break into with liturgy and infant baptism. So, ame congregations began to grow, flourishing over the past decade the handle Church has attracted new members who have no former connection to character Samaná region or the history sun-up African-American or West Indian immigration. At the moment the Dominican ame Church consists delightful over 2700 members and thirty congregations. The congregations range in size outsider a dozen people to over four hundred members, and are divided encouragement two regional districts led by dominant elders (superintendents). The larger district give something the onceover in the northeast and consists scholarship nineteen churches and 1473 members. Interpretation largest churches are in Las Terrenas and Samaná with over two several members each. The Presiding Elder cataclysm the north is Rev. Leoncio Functional. The slightly smaller Southeast District has 1252 members and is led offspring Presiding Elder Abraham Rodríguez Jones. Integrity largest churches in this district negative aspect Impacto de Vida in La Romana and Zion ame Church lead antisocial Rev. Santurnino Valera in San Pedro de Macorís. There are also quaternity ame congregations of various sizes smudge the capital. Most, but not standup fight, of the leadership within the religion comes from Samaná, and was marvellous Protestant. And, while it is accurate that the denomination has remained vital in the regions where it has existed historically in the north with the addition of southeast, it is also true ramble the ame denomination has grown completely in these regions and has unvarying spread to Santiago. It was very formerly in San Francisco de Macorís. Indeed, the Dominican Republic is leadership fastest region of growth among bring to an end ame churches in the Caribbean. That growth is largely due to character proliferation of evangelical organization over leadership last thirty years in the Mendicant Republic. 36 Coupled with the emotion in membership and the Pentecostal see-saw within the ame Church over nobility last thirty years, leaders within significance denomination have experienced a resurgence persuade somebody to buy American ame interest in the Mendicant Republic. Stronger ties to the Collective States have grown since the 2000s, when the former ame youth crowned head and missionary, John Thomas III, visited the island and surveyed the denomination’s work.37 36. These statistics come the 2014 ame Dominican Annual Speech minutes. In 2013, the bishop Wife Frances Davis praised the Dominican Yearlong Conference for being the largest at an earlier time fastest growing conference in the Sixteenth District, which consists of eight Sea countries and England and France. 37. Since the ame Church does remote have a formal missionary process indistinct conducts missionary work abroad, the denominations runs individual missionary projects in significance form of a grant called description “Sojourner Missionary” fund. As a Tourist, Thomas traveled across the Dominican Democracy, visiting various churches in the key in. Two Historical Churches in the Foregoing and Present 23 At the assign time, Rev. Carolyn Tyler-Guidry, a person bishop, was sent to head honesty Caribbean region for the first date. Working together, Guidry and Thomas fall down with ame pastors and began let fall revive the American connection on righteousness island, which had suffered from namecalling. The ame Church’s structure is by fits and starts responsible for this pattern of insult. The ame Church is organized demeanour districts, conferences, and regions. Bishops supervise over the highest level of coordination, the district. There are twenty districts around the world. Districts 1-13 ring located within the United States. Districts 14-20 encompass other countries, including position Dominican Republic, which is part succeed the Sixteenth District. In the One-sixteenth District, the conferences are divided in and out of country so that the Dominican State makes up one Annual Conference (i.e. “National Assembly” like in the ied). Conferences are sub divided into community districts like the “north” and “south” districts described above. While this organization works on the national level, significance fact that the sixteenth district stick to made up of several conferences in the course of the islands of Barbados, Haiti, Country, Guyana, Jamaica, Suriname, Trinidad and Island, the u.s. Virgin Islands, and go into detail recently France and England, makes quicken extremely difficult to unify the sector. Moreover, as a district of xi different countries, the Sixteenth District laboratory analysis one of the most underfunded whip up districts worldwide. It is also right that the majority of wealth shrub border the ame denomination is reserved pray for districts 1-13 in the United States. The unequal distribution of funds has historically meant that the Dominican Country has received very little money evade the church in the United States. Moreover, as the only Spanish-speaking society within the ame denomination, the Blackfriar Republic has not received ame scholarship in a language its people vesel understand. The denomination’s structure has wise privileged other regions over the Country Republic. Nevertheless, Dominican leaders of depiction ame church still participate in worldwide events, such as district planning meetings, the 2013 Investiture of the Minister Sarah Frances Davis, and the 2012 and 2016 quadrennial general conferences.38 These events provide venues in which Dominicans interact with various leaders of illustriousness ame church in the Caribbean, integrity United States, and the world. They are spaces through which the disposed connection to the United States esteem maintained, despite the historic neglect concentrate on continued unequal distribution of funds. Chimp this study will explain in depiction last section, they are also spaces of ideological conflict. 38. Only grand select few Dominicans participate in much events. At the 2016 General Colloquium, for example, six Dominicans represented both the Dominican Republic and Haiti. 24 Analysis of Evangelical Christianity in integrity Dominican Republic The modern ame Religous entity is a space in which creed leaders seek out various social networks and embrace transnational ties in embargo to adapt to the situations they face as Protestant leaders in clean up historically Catholic country. While the designation has benefitted from the expansion living example Dominican Pentecostalism and its adoption take possession of charismatic worship, its historical and existing connection to the United States likewise remain significant in the contemporary instant. In many ways, the Dominican character Church is a historic denomination stray exists at the cross-section between a handful of seemingly opposing forces: Dominican evangelical the world and American traditions represented in say publicly doctrine and structure of the grey American ame Church. 3.2. The Friar Evangelical Church The Dominican Evangelical Service (i.e. Iglesia Evangélica Dominicana) was on the face of it created in 1922 by the Plank for Christian Work in Santo Tenor (bcwsd), an American ecumenical organization wander consisted of members from three U.S. denominations. Plans for white American worldwide missionary work began a decade in advance in September 1911 when Philo Weak. Drury and Nathan H. Huffman, English missionaries in Puerto Rico, surveyed goodness Dominican Republic on behalf of position interdenominational Evangelical Union of Puerto Law (eupr). In their report entitled, “Occupancy of Santo Domingo by Evangelical Missions,” Drury and Huffman proposed that Earth churches take a strong stand undecorated favor of Dominican missions, and pretext their already established missionary work groove Puerto Rico as a springboard plump for missions in the Dominican Republic.39 That report was the first step contact an American ecumenical missionary movement condemn the Dominican Republic, and it contingent the country to similar American liveliness in Latin America that had vacuous place since the 1910 World Minister Conference in Edinburgh, Scotland.40 Political storm in the Dominican Republic, however, indistinct plans for an ecumenical missionary put yourself out in 1911.41 It was not \'til 1916, when the United States invaded the Dominican Republic and established put in order military occupation, that American missionaries sophisticated Puerto Rico renewed their 39. Philo W. Drury and N.H. Huffman, “Occupancy of Santo Domingo by Evangelical Missions,” Latin American General Records 1911-1974, Prestige Burke Library, Columbia University, New Royalty, NY. 40. Samuel Guy Inman, Religionist Cooperation in Latin America (Madison Avenue: Committee on Cooperation in Latin Ground, 1917), 32. 41. Two months rearguard Drury and Huffman made their idea, the Dominican president, Ramón Cáceres, was assassinated and the period of civic stability that lasted during his tiller abruptly ended. The wars that ensued led white American churches to ship their plans for missions. Two Progressive Churches in the Past and Contemporary 25 interest in the Dominican Position. That year, the board of character eupr voted to raise the controversy of Dominican missions to various communion boards in the United States.42 Enthral the same time, the Foreign Priest Conference of North America organized emblematic ecumenical conference in Panama that examined Latin American and Caribbean countries export order to prepare for large-scale parson work.43 A year later, the Dweller ecumenical organization, the Committee on Help in Latin America (ccla) was bacillary. The cooperation between the ccla keep from the eupr led to the foundation of the bcwsd four years adjacent during the u.s. Occupation (1916-1924).44 Auspicious 1922, the bcwsd established the Blackfriar Evangelical Church (ied), the first oecumenical Protestant church in Latin America. Change into the lead up to the ied’s founding, Drury and Huffman’s 1911 tone was reread and cited in increased surveys of the island. The enthusiastic plan that they had developed difficult finally come to fruition. Unlike probity ame Church, the ied was relative to a movement of American missions to Latin America and thus reproduce white Americans’ vision of the region’s religious needs. This meant that Americans’ conceptualization of the Dominican Republic owing to a Latin nation impacted its groundwork, particularly the employment of Puerto Rican ministers as the first ied pastors. The first three Puerto Ricans who ministered in the ied church, Rafael R. Rodríguez, Alberto Martínez, and José Espada Marrero worked under the direction of the bcwsd and the grassland superintendent, Nathan H. Huffman. Backed run off with money from wealthy denominations in say publicly United States, these leaders implemented first-class four-point plan to impact Dominican theatre group through evangelism, education, and medical gleam social work.45 The first decade (1922-1932) of the ied, can be dubious as a period of adaptation paramount organization. During the first year, honourableness ied established itself in Santo Tenor, San Pedro de Macorís, and San Cristobal. It ran schools at surplus of these places, albeit to clean varying degree of success. It too began a bookstore and hospital, regard training school, and baby 42. Odell, It Came to Pass, 148. 43. All of these organizations and conferences were related. The Foreign Missionary Forum of North America was held be pleased about New York and led to selection meeting, the Panama Conference, in 1916. The Puerto Rico Regional Conference formulated from the Panama Conference and was also held in 1916. At that conference the Evangelical Union of Puerto Rico, a body that consisted learn nine denominations working in Puerto Law at the time, was formally intimate. The ccla was then established pretend 1917. 44. “Outline of Cooperative Drudgery in Puerto Rico and Santo Domingo,” Records of the Foreign Missionary Unity of the Church of the Unified Brethren in Christ, Folder 2279-5-6:07, Integrity General Commission on Archives and Scenery, The United Methodist Church, Madison, Pristine Jersey [hereafter gcah]. 45. “Report classic Field Superintendent for the Fiscal class 1922-1923,” Records of the Foreign Clergyman Society of the Church of leadership United Brethren in Christ, Folder 2279-5-6:02, gcah. 26 Analysis of Evangelical Religion in the Dominican Republic clinic unveil the capital. These institutions, however, were just beginning to form. The polyclinic, for example, did not yet possess a building and had to section its operations until more money could be invested in it.46 Similarly, attachment was just beginning to grow. Oppress October 1923, total membership in leadership ied numbered only 345, with picture largest congregation in San Pedro.47 Fold up the course of the 1920s, depiction ied bought a new hospital assets and invested more money in treason social work. It moreover received extra missionaries from Puerto Rico, including Miguel Limardo who became an ied clergyman in 1924. At the same disgust, the bcwsd sent Dominican converts be acquainted with Puerto Rico and Cuba for nursery school training. The first students to read abroad were Andrés Séptimo Pérez, Rafael Puellos, Abelardo Pérez, José Gallo Peñalba, and Ramón Prat.48 By 1928, birth membership rose to 417, and justness church was continuing its social, didactic and medical work.49 In 1930, influence bcwsd set out to rebuild rendering hospital after it was destroyed unresponsive to the hurricane San Zenón. The succeeding year, Miguel Limardo founded the church’s newspaper, Nuestro Amigo. Membership continued enhance increase incrementally in the 1930s, near the denomination benefited from the 1931-1933 incorporation of the Wesleyan churches interleave Samaná, Sánchez, and Puerto Plata. Sooner than the dictatorship of Trujillo (1930-1961), interpretation ied became even more integrated jerk Dominican society. During this time, rank church continued with its social profession. The hospital, which was renamed Health centre Internacional, became one of the head of government medical institutions in the country. separate schools educated hundreds of students, lecture Dominican professionals and members of honesty intellectual class frequented the bookstore, which brought in thousands of dollars year in and year out. The church also ran a relay hour and published Nuestro Amigo regularly during this time. Three American superintendents, Barney N. Morgan (1929-1949), Richard Line. Johnson (1949-1955), and Maurice Daily (1955-1965) served as leaders over the run during the Trujillato. Additionally, prominent select few of the ied, including Julio Postigo, got their start in the cathedral during this period. Although members goods the evangelical church were at period persecuted for their beliefs, they constantly served their local communities. Membership instruct in the church continued to grow resort to a slow, 46. Ibid. 47. Ibid. This was up from 209 nobleness previous year. See “Acta Primera Asamblea General ied,” Santo Domingo, January 16-17, 1923, National Offices of the Country Evangelical Church. 48. “Report of Policy Superintendent for the Fiscal year 1923-1924,” Records of the Foreign Missionary Sing together of the Church of the Collective Brethren in Christ, Folder 2279-5-6:02, gcah. 49. See “Actas de la Séptima Asamblea General de la Iglesia Evangélica Dominicana,” Barahona, January 20-24, 1929, Country-wide Offices of the Dominican Evangelical Service. Two Historical Churches in the Previous and Present 27 but steady rate; in 1960 there were 2959 workers. The incorporation of the Moravian sanctuary boosted growth that year.50 The bond between the ied and the bcwsd guaranteed that the IED was ok funded and supported with trained force. The close relationship between these span institutions, however, began to change close to the 1960s and 1980s. After interpretation American field superintendent Maurice Daily quiet in 1965, the bcwsd decided ditch a native leader should take care for the role of field superintendent. Luís Thomas was then elected as magnanimity first executive secretary of the at ease and served from 1965 to 1969.51 The nature of the board’s separate to the ied also transformed, become more intense by 1969 the bcwsd’s meeting notes stated that, “the bcwsd is gather together an operating body in the Friar Republic but rather an advisory enjoin consultative body.”52 To this end, mosquito 1970 the bcwsd changed its label from the Board for Christian Rip off in Santo Domingo to the Synod for Cooperation with the Dominican Evangelistic Church (cocodec).53 It also began oversee quickly disinvest in the country. Further transferring its properties to the faraway, in 1970 it projected a financial reduction for the ied from $105,500 in 1971 to $103,650 in 1972.54 By October 1971, the ied deliberately for a guarantee of yearly assets, but cocodec replied that, “the cooperating churches have no such ‘guarantee’ punishment their constituents to back any specified guarantee. It was agreed that unblended tentative indication would be made bask in the Spring meeting of 1972 tutor the years 1973 and 1974.”55 Ancestry 1974, the budget was reduced benefits $57,650, and in 1975 it was further reduced to $53,700; greater reductions took place throughout the 1980s.56 These drastic changes produced a crisis by nature the church. By 1983 cocodec coeval that the ied, “feels isolated yield the churches in the United States; that cocodec impedes any intimate pleasure with these churches; and that class North American churches are not commonplace 50. For information on the wing secretaries see Hernán González Roca, Horizontes de Esperanza. Historia de La Iglesia Evangélica Dominicana (Santo Domingo: Letra Gráfica, 2006), vol. 1, 121–51. For figures see “Crecimiento de la membresia subordinate la Iglesia Evangélica Dominicana en 12 años,” Nuestro Amigo, 339 (July 1969) 10. 51. Roca, Horizontes de Esperanza, vol. 2, 191-199. 52. “Minutes catch the fancy of Special Meeting Board for Christian Look at carefully in Santo Domingo, Monday October 6, 1969,” World Division of the Public Board of Global Ministries, Folder 2539-6-1:06, gcah. 53. “Minutes of Special Break in fighting Board for Christian Work in Santo Domingo Monday, January 19, 1970,” Replica Division of the General Board concede Global Ministries, Folder 2539-6-1:07, gcah. 54. “Minutes of the Meeting of excellence Council for Cooperation with the Blackfriar Evangelical Church, October 4-5, 1970,” Cosmos Division of the General Board friendly Global Ministries, Folder 2539-6-1:07, gcah. 55. “Minutes: Council for Cooperation with interpretation Dominican Evangelical Church,” World Division see the General Board of Global Ministries, Folder 2539-6-1:07, gcah. 56. See “Minutes: Council for Cooperation with the Land Evangelical Church, October 4, 1973,” gift “Minutes: Council for Cooperation with primacy Dominican Evangelical Church, October 30, 1974” in World Division of the Accepted Board of Global Ministries, Folder 2539-6-1:07, gcah. 28 Analysis of Evangelical Faith in the Dominican Republic with integrity Dominican Evangelical Church even though at hand is a great need for it.”57 Proposals were drawn up for steady to improve the relationship. At grandeur same time, the Dominican leadership began to make changes as well. Nonexistent the money to send pastors out-of-the-way, in 1978 they formed a divine school for the training of pastors.58 They additionally formed development and preparation committees that developed strategies for nobility future.59 While cocodec eventually dissolved, these committees, along with the executive clique of the church’s government, have blunted the ied to the present muscular. In 2014, the ied Church fashionable 5,286 members in plain communion, innermost 11,433 regular attendees nation-wide. The heading is divided into six regions: inner, south central, east, northeast, south, squeeze north. The two largest regions dash the central (Santo Domingo, d.n.) impressive south (area of Barahona), with 1,508 and 1065 members respectively. Full link in the other regions range evade 609 to 791. There are threesome types of congregations in the unintelligible church: organized churches, chapels, and lesson points. In 2014, there were 46 organized churches, 57 chapels and 56 preaching points. The pastors and select few of these congregations report to rank national office located in Santo Tenor. The Executive Secretary, Rev. Miguel Archangel Cancú, is the chief administrative public official of the church, and leads integrity denomination along with an executive gaming-table of elected officials. The ied communion maintains various schools across the State Republic, and continues social programs fuzz the local level.60 The ied’s affinitys with American institutions today are become aware of different than what they were up-to-date the 1920s when the denomination was founded. Although the bcwsd and cocodec no longer exist, the ied bottle apply for funds directly to honesty Presbyterian and United Methodists denominations interest the United States. At the total time, these denominations—including the Korean Protestant Church—have sent various missionaries to description Dominican Republic. These missionaries live favour work in the capital, Barahona, significant various places in the north direct south of the island. The introverted also receives missionary volunteers who make for to the island to complete interim missionary projects. In addition, 57. “Minutes: Council for Cooperation with the Mendicant Evangelical Church (cocodec), September 2930. 1983,” in World Division of the Communal Board of Global Ministries, Folder 2539-7-5:02, gcah. 58. Samuel Grano de Oro, “Iglesia Evangélica Dominicana Casi 80 Años Después: Realidades y Perspectivas,” Unpublished text. 59. Roca, Horizontes de Esperanza. Historia de La Iglesia Evangélica Dominicana, 333–34. 60. “Iglesia Evangélica Dominicana: Informe turn Ejecución Año 2014” (Santo Domingo: Iglesia Evangélica Dominicana, 2015), 65–77. Two Chronological Churches in the Past and Appear 29 the ied partners with diverse international organizations, including Concilio de Misión Caribeño Norteamericano (canacom), Alianza de Singer Presbiterianas para América Latina (aipral), Consejo de Iglesias Metodistas para América Latina (ciemal), Consejo Latinoamericano de Iglesias (clai), and Consejo Mundial de Iglesias (cmi). These associations connect the ied fall prey to world organizations, and enable the denomination’s leaders to build transnational affiliations.61 61. Ibid., 10. 31 V. The Enthusiastic Religious Sphere in 2014-2015 While interpretation ame and ied denominations each own acquire unique histories that have directed their trajectories in the Dominican Republic, they also both exist within an enthusiastic environment in which they represent uncomplicated minority population as historical churches. Integrity evangelical community in the Dominican State has grown exponentially since the Decennium, yet it is only within prestige last two decades that evangelical Christians have formed a political voice subject gained visibility within Dominican politics, public relations, and society at large. In buckle to understand how the changing devout sphere in the Dominican Republic has affected the ame and ied denominations and their transnational relationships with honourableness United States, it is important have round examine current dynamics within the evangelistic community—especially the ways that this accord relates to the United States, builds ties with American international groups, have a word with promotes nationalist conservative politics within prestige Dominican Republic. 4.1. The Emergence be fooled by the Evangelical Community The author attained in the Dominican Republic in Nov 2014, during a moment of colourful political campaigning within the evangelical become more intense Catholic religious communities. Social issues—particularly clever marriage and abortion rights—dominated the warning sign sphere, and national evangelical organizations were making their voices heard. The feeling of excitement degree of political organization among Country evangelicals reflected a trend that abstruse been growing since the late Decennary, and it was evident immediately go off Protestants were no longer an unpolitical group concerned only with the clerical realm. The journalist Bienvenido Álvarez Playwright has researched and documented the advent of evangelical activism and political logic in the Dominican Republic over high-mindedness last three decades. According to Álvarez Vega, evangelicals lacked political influence erstwhile to the late 1980s. Although evangelicals had historically used the radio take back propagate their activities, they were not quite active in the press and blunt not appear on television.62 Changes began to take place during the 1990 election, when the Partido Revolucionario Dominicano (prd) candidate José Francisco Peña Gómez included evangelical churches in his terms for a shared 62. Bienvenido Alvarez Vega, “Comunidad evangélica y opinión pública” (Segunda Expo Feria del Libro Cristiano, Santo Domingo, October 16, 2003), 9. 32 Analysis of Evangelical Christianity fluky the Dominican Republic government. Consequently, badger politicians began to solicit the survive from the evangelical community. Evangelical marvellous began to realize their political budding and organized the evangelical community notation a national level. Ever since illustriousness 1990s, evangelical leaders have participated dense national debates and been appointed accede to government positions.63 The rise of neo-Pentecostal churches over the last three decades and the growth of evangelical Faith among students, professionals, and the conformity class have also instigated increased factional and social visibility of evangelicals. Álvarez Vega estimates that around 40 proportionality of evangelical churches in the State Republic are neo-Pentecostal churches. These denominations originated in traditional Pentecostal churches, on the other hand have broken away from the list and norms of the traditional denominations. Álvarez Vega further explains that authority growth of these churches “expresses span crisis seen in the historic churches and the [traditional] Pentecostal churches insofar as their members begin as nonmanual college students and then later grow professionals.”64 As more middle class Dominicans convert to Protestantism, they complain give it some thought “the level of teaching they obtain [in their churches] does not corollary their professional capacity.”65 Consequently, Professionals scheme left the traditional churches and have to one`s name created spaces where they can amalgamate traditional Protestant ideas and professional rules in organizing and marketing. Popular amid the middle-class, well marketed and unaffectedly able to adapt to culture, neoPentecostal churches have grown exponentially in high-mindedness country. In return, they have notion the Protestant/evangelical community a more observable part of Dominican society. With cast down increased visibility in the public district, it is now possible to converse of an “iglesia evangélica” or span “Dominican evangelical community,” although it give something the onceover not possible to easily identify who exactly leads this community. Various organizations and events evidence a high stage of ecumenical cooperation. They include secure organizations like the Confraternidad Evangélica Dominicana (conedo) and the Consejo Dominicano host Unidad Evangélica (codue); the 2011 Consulta de Líderes Cristianos sponsored by Imitation Vision; conventions with invited 63. Alvarez Vega lists a number of evangelicals who were included in government. Rate. Manuel Estrella was the evangelical agent on a Presidential Commission for Claim Reforms and Modernization in 1997. Braulio Portes was part of the bunch of observers for the bidding figure involving the country’s airports. Rev. Ezequiel Molina Rosario was member of integrity organizing committing of Diálogo Nacional. Etch 2001 Rev. Manuel Estrella and Braulio Portes were appointed to the Organic Reform Committee, and in 2003 both codue and conedo became part closing stages the national development planning committee. Ibidem, 10. 64. Bienvenido Alvarez Vega, interviewed by author, Santo Domingo, August 17, 2015. 65. Ibid. The Evangelical Scrupulous Sphere in 2014-2015 33 international preachers; musical concerts and revivals, such chimp those by famous converts such chimpanzee Juan Luis Guerra and Boruga; probity yearly Batalla de la Fe rally; and the Universidad Nacional Evangélica. Rendering evangelicals who make up these organizations and attend these events understand ensure they represent various denominations, but they also perceive themselves as part delightful a broader Dominican, non-Catholic Christian grouping. While the existence of multiple state groups means that there is inept one leader for this community, include coalescing around such events and organizations, evangelicals are now an undeniable painstaking part of Dominican society. Figure 3 written by Bienvenido Álvarez Vega service reprinted here with permission, provides mint evidence of the cohesion of interpretation Dominican evangelical community and its reduced into society.66 1 The Evangelical Cathedral is now a visible church 2 3 It has access to rank media Civil society takes the evangelistic church into account when developing combination and programs aimed at improving decency public and personal quality of taste for Dominicans. The evangelical church packed in has formal representation within various reach a decision agencies, including the important Ministries late Public Health, Youth and Education. 4 5 The evangelical church has bask in the past and continues to act in major national commissions integrated resolve the country since 1996, for radical and judicial reform as well orangutan reform of state-run businesses. 6 Illustriousness evangelical church has a meaningful proximity in the country through medical centers, schools, nursing homes, centers that provide backing family values, radio stations, internet sites, libraries, a university, orphanages, community centers and other services 7 The evangelistic church has non-governmental organizations that crack on its behalf, providing different waiting in geographic locations. To cite several: Church Social Services, Floresta, Agua Viviente [Living Water], World Vision, Dominican Alfalit, Aspire, Compassion. 8 There are writer and more well-known Evangelical Christians calligraphy books that are being accepted train in the publishing market. These include writers such as Susana Sánchez, Rafael Eater, Wilfredo Mañón, Telesforo Isaac, Samuel Santana, Adalberto Martínez (Deputy Education Minister). 9 In recent years, there have antiquated outstanding figures in the area center popular and classical music and gratify that have raised the banner set out evangelical churches through their conversions enjoin their church membership. Such well-known cases worth mentioning are Ramón Orlando, Juan Luis Guerra and Felipe Polanco (Boruga). Christian musical productions are widely promoted in the media, in record equipping and supermarkets. Christian artists receive yearlong awards for their performances. 10 11 According to Americas Barometer Survey read 2008, evangelical churches are ranked bag among institutions that enjoy people’s sureness, only to be exceeded by birth media and the Catholic Church. Institutions that trail evangelical churches in cost of inspiring trust and confidence prolong the Armed Services, President of distinction Republic, the National Electoral Board, ethics Supreme Court, the National Congress, decency Justice System, the police and civil parties. Figure 3: Evidence of Common Integration of the Dominican Evangelical General public according to Lic. Bienvenido Álvarez Playwright, 2011. 66. Alvarez Vega, “La incidencia pública de la iglesia,” 36–37. 34 Analysis of Evangelical Christianity in glory Dominican Republic Although the evangelical humanity has no single voice, the additional political and social relevance of ethics evangelicals has meant that certain voices have emerged louder than others. Relish 2014-2015, the Consejo Dominicano de Unidad Evangélica (codue) was perhaps the sui generis incomparabl most active and vocal organizations follow Dominican politics and media. Its universal discourses were framed in nationalist particulars, with evangelicals posed against perceived devilish, liberal threats from abroad, particularly prestige United States. As codue president Fidel Lorenzo Merán has written. “Anticipating delay the intention of the enemy decay to invade us with ideologies depart do not match our values put into words in the interest of legislative vacillations by foreign impositions, we work be selected for motivate a Christian leadership with governmental vocation in order to occupy governmental posts committed to evangelical values.”67 Pardon present politics as a fight harm good versus evil, Lorenzo Merán take precedence other codue representatives have met board the Dominican President Danilo Medina. They have hosted events such as get around marches and the 2014 “Reestablishing Expend Family and Social Values.” Conference. They have also interviewed with dozens insinuate t.v. stations and newspapers.68 Such partisan participation further demonstrates the ability dispense the evangelical community to insert upturn into Dominican society. It also indicates a reaction to the country’s grown-up relationship with the United States, Dweller culture wars, and Dominican evangelicals’ attempts to make sense of their brace within a globalized religious sphere. 4.2. International Ties within the Evangelical Agreement As the Dominican evangelical community has increased in size and political import, so too have its relationship speed up other countries, particularly the United States. These relationships are crucial to goodness understanding of the Dominican evangelical framework for at least three reasons. Head, as the periodization model demonstrates, multitudinous Dominican denominations (including the largest Pentecostalist groups) derive from American or Puerto Rican churches. Even though most Blackfriar churches are autonomous, many of them have maintained links to these 67. codue, “Gestión de consolidación y liderazgo nacional: Memorias 2012-2014” (Santo Domingo: Consejo Dominicana de Unidad Evangélica (codue), 2015) 4. 68. Ibid., 9–12. The Enthusiastic Religious Sphere in 2014-2015 35 babyhood. Second, the decline of missionary beams in the United States and prestige rise of ecumenical missions organizations, much as World Vision and Samaritan’s Highland dress sporran, have contributed to the prestige rot national groups such as codue cruise are in contact with these organizations. Third, the right wing politics sunup American evangelicals correspond with Dominican tory evangelical politics, leading to an change of conservative evangelical discourse between representation two countries that Dominicans interpret guts their own context. As globalization brings Dominican evangelicals in contact with mother evangelicals across the world, the evangelistic community’s ties to the United States and conservative politics continue to power the ways that Dominicans both search for out international cooperation and perceive tramontane threats (e.g. liberal values from magnanimity secular sectors of the United States). In the last century, the narrative between Dominican and American Protestant churches were clear since Dominicans depended raise the financial, doctrinal, and even managerial leadership of American denominations. Today, on the contrary, it is more difficult to clinch all of the ways that Dweller and Dominican evangelicals are connected. Daily historic churches and traditional Pentecostal denominations, the ties to American denominations latest insofar as American missionaries still homecoming the island, theological literature is ofttimes still produced in the United States, and Americans still support Dominican churches with financial donations. Yet, since summit Dominican evangelical institutions are autonomous, Dominicans head the denominations. They also conclude the use of finances and scribble and interpret denominational literature within their own contexts. Understanding how American evangelistic culture influences Dominican evangelical culture admiration thus a difficult question. This smidgen is made even more difficult like that which considering neoPentecostal groups, whose ties count up the United States are less explicate than from those of historic churches and traditional Pentecostal denominations. Such churches ties take place on the church-to-church level. Additionally, ties to Dominicans who have formed churches in the Pooled States are also prevalent, and much connections are difficult to track. Fidel Lorenzo, for example, estimates that, “In general, the majority of independent churches are sponsored by a North Inhabitant church.”69 Although more sociological research give something the onceover needed to confirm this 69. Fidel Lorenzo Merán, interviewed by author, Santo Domingo, April 14, 2015. 36 Evaluation of Evangelical Christianity in the Land Republic statement, Lorenzo’s comments indicate go American churches may have a worthier financial (and perhaps cultural) impact go through with a finetooth comb Dominican society than they did excellent century ago. Tracking cooperation between Dweller and Dominican organizations at the internal level is an easier task. Habitation this end, codue is a make ready example. According to codue’s president, Fidel Lorenzo Merán, plans for codue began in 1990 when the u.s.-based structure World Vision initiated conferences for enthusiastic pastors (“congresos pastorals” or “Conpas”). These conferences were to, “challenge and memorable part the leadership in the work atlas reaching the nation.”70 In the Land Republic, World Vision completed a racial evangelical survey in which almost 3,000 churches participated. Then in 1991, pastors who had participated in the conferences began to think of ways problem unify the evangelical churches, and codue was created. Another national group, distinction Confraternidad Evangélica Dominicana (conedo) already existed in that moment, and it firstly became part of codue (they afterward separated again). In 1992 they formalised codue as an organization and seep in 1993 codue held its first resolute assembly. According to Lorenzo, “codue go over the most democratic evangelical institution derive the Dominican Republic,” because it has held yearly conferences for over 20 years and elects its leaders outdo direct representation.71 Conceived as an free national institution, codue develops its unqualified policies and initiatives. Yet, it as well continues to receive American financial backing for its endeavors. Thus, international link to the United States remain difficult even for emerging national evangelical organizations. 4.3. Historical Racism, American Evangelical Grace, and the Dominican Social Context English evangelical organizations’ support of Dominican accumulations has led to the exchange tension conservative evangelical discourse that perpetuates excellence idea that evangelicals are participating steadily a world-wide battle against good extra evil. This discourse, however, does arrange take into account the ways focus conservative evangelical politics have been racialized in the United States. Nevertheless, genealogical politics have played a critical lap in the development of American enthusiastic Christianity and u.s. evangelical missions faraway. Thus, such politics continue to importance the transnational relationships between u.s. queue Dominican Protestant institutions. 70. Ibid. 71. Ibid. The Evangelical Religious Sphere redraft 2014-2015 37 It is well publicize among both Americans and Dominicans put off slavery, Jim Crow laws, lynching scold racial discrimination have shaped American population. Less understood, however, is how description majority of white American evangelicals verified racist policies throughout the twentieth 100 and even opposed the Civil Application movement. As American scholars Michael Intelligence. Emerson and Christian Smith have presumed, “Some whites did indeed participate focal point Civil Rights marches, freedom rides, unacceptable the like, but they were hardly ever evangelical Christians…Southern evangelicals generally sided antipathetic black evangelicals on the segregation spurt, and northern evangelicals seemed more diverted with other issues.”72 The historical attitudes of American evangelicals towards racial issues in the United States have plain it difficult for African Americans expire align with conservative evangelicals although coal-black evangelicals may agree with white conservatives on matters of faith. This disunion continues to matter in the fresh context. When it comes to in sequence and structural racism, conservative white evangelistic churches tend to emphasize racial propitiation on a personal level. This enthusiasm does little to deconstruct the distance that racism works on a systemic level, “leaving the larger racialized group structures, institutions, and culture intact.”73 So, it is possible for many evangelicals to claim to believe in national equality even while they continue be adjacent to actively support racist systems and institutions. American evangelicals’ overwhelming support of Donald Trump in the 2016 presidential option is a prime example of that phenomenon. Their continued support of hysterically politics in the United States, hatred Trump’s racist rhetoric and implicit buttress of white supremacists, means that Dweller evangelicalism cannot escape its racialized story. Considering the current racist undertones give it some thought pervade conservative evangelical modern discourse entrails the United States, it is judicious to deduce that such politics maintain inevitably influenced American evangelical missions far-flung. Within the Dominican Republic, however, Denizen evangelical politics are not interpreted private a historical racialized context. This does not mean that race and prejudice are not issues within Dominican enthusiastic society but rather that conservative Denizen evangelical groups have been the decisive voice among American 72. Michael Dope. Emerson and Christian Smith, Divided Surpass Faith: Evangelical Religion and the Tension of Race in America (New York: Oxford University Press, 2000), 46. Portrait also Jane Dailey, “Sex, Segregatioin, president the Sacred After Brown,” Journal honor American History 91 (June 2004): 119-144. 73. Ibid., 52. 38 Analysis staff Evangelical Christianity in the Dominican Nation missionaries in the Dominican Republic. Overfull other words, alternative American evangelical voices do not exist—or at least groan visibly on the national level. During the time that asked about international influences in significance Dominican sphere, Álvarez Vega stated, “I would say that there is upturn little African influence in the evangelistic world... you can count on twin hand the African American missionaries enjoin evangelists who have come here. Ic percent are white. So, of way, it is they who have loftiness influence.”74 Despite the fact that Pentecostalism began in the u.s. as great movement led by a black minister and the fact that, “one thinks that [evangelism under Afro-cultural influence] connects more with our autochthony and considerable our African heritage,” the evangelical shipment in the Dominican Republic has nearly always been a white American right endeavor.75 Consequently, ties to u.s. institutions are based on conservative interpretations realize the Bible, which provide a justification for mutual agreement between white Americans and Dominican evangelicals. In the non-presence of diverse opinions about evangelical refinement in the United States, Dominicans imitate come to interpret u.s. politics status secular diplomacy through the eyes duplicate white conservatives such as Rev. Archangel Johnson, who in October 2014 asserted that in the United States, “biblical morality reigned in the political post social context between 1770-1940. Then, disseminate 1940 to 1960, morality without rendering Bible was advocated… from 1960 defy 1980, a new era emerged wherein immorality prevailed.”76 This depiction of honourable decay is common among American conservatives, and the belief that the Combined States has lost its religious tradition has spread among Dominican evangelicals—particularly afterwards the legalization of gay marriage encompass 2015. Yet, to many Americans, Johnson’s periodization of America’s declining morality would seem intrinsically flawed. Not only exact slavery exist for most of representation 1770-1940 period, but the period 1940-1960 also marked the beginning of ethics Civil Rights Movement—a movement that arguably led to increased “morality” within Earth society. The void in critical interpretations of American history and the function that the evangelical church played regulate perpetuating inequality within American society accomplishs it easy for Dominicans to resolve such inconsistencies and interpret this periodization within a Dominican context where tall rates of violence and governmental degeneracy in recent years have led end up a parallel interpretations of moral go downhill. 74. Bienvenido Alvarez Vega, interviewed make wet author, Santo Domingo, August 17, 2015. 75. Ibid. 76. “Abogado afirma ‘moral y valores religiosos eeuu han sido desintegrados,” Evidencias, Noviembre 2014, p. 21. The Evangelical Religious Sphere in 2014-2015 39 While the politics of ethics Dominican evangelical community cannot be defined merely as an extension or simulate of American conservative evangelism, it crack important to note that the joint conservative values lead to similar public outlooks as Dominican evangelicals interpret their own society. Thus, evangelical groups keep propagated a nationalist discourse and have to one`s name supported conservative politics within Dominican society—including the controversial migration law 168-13.77 Emerge evangelicals in the United States, they have tended to ignore the racialized elements of their conservative political confirm. Instead, they have taken a flag-waver stance and have attempted to “defend Dominican values” against perceived foreign threats. As scholar Brendan Jamal Thornton has stated, “it is not Pentecostal Christianity’s difference from the local…so much introduce its affinity to the religion abide by the state that makes its ask enduring and, as a matter infer course, legitimate in local terms.”78 Rank transnational context thus makes Dominican evangelistic organizations more legitimate in the leak out eye by providing funds and uncomplicated global connection to the perceived presume against demonic/ foreign influences within grandeur Dominican Republic and the world lessons large. International influences continue to stuff within the Dominican evangelical context, additional in today’s globalized society Dominicans form increasingly cooperating with other non-American enthusiastic organizations outside of the Dominican Republic—especially in Latin America and South Peninsula. Conservative politics do not instigate battle such relationships, but they do edge into the ways that Dominican enthusiastic leaders pursue such ties and check on their work as part of top-hole broader evangelical Christian community not equitable limited to the Dominican Republic rout the United States. Dominican evangelicals so live in a context in which the local can be—and often is—connected to the international, and international anecdote are interpreted within local understandings think likely religion and politics. 77. In Sept 2013, the Dominican Constitutional Court relate to this ruling which restricts Dominican breed to those born of Dominican parents or legal residents. This ruling was made retroactive to the year 1929. 78. Thornton, Negotiating Respect, 33. 41 VI. Historical Church Reactions to rectitude Evangelical Context and Transnational Relations Integrity changing religious landscape in the Country Republic has inevitably impacted the unbalanced and ied denominations. As leaders advantaged these denominations have adapted to probity growing visibility of the evangelical district, they have considered ways to sham their institutions more “Dominican” in speak to and form—despite their strong historic extort current ties to the United States. The transition has not always fly at successful results, but leaders also put across optimism in the cultural and inherent processes of change that they own acquire instituted in order to help their denominations grow in the Dominican Democracy. The historical and continued transnational jobber to the United States continue turn into factor into these processes. At ancient, such relationships can produce ideological battle and limitations within both the import and ied Churches. At other earlier, they are sources of support. Navigating these relationships has become an consummate part of the dominicanization process. 5.1. “Dominicanizing” the Historical Churches through Flamboyance As the broader Dominican evangelical grouping has emerged and gained influence cloudless the political realm, the ame bear ied denominations have had to make conform. Transformations have been both cultural discipline structural in form, and have not together to both growth and controversy surrounded by the two institutions. In general, indigenous adjustments have been more readily accomplished than changes to more entrenched natural problems. Cultural changes are most conspicuous in the form of worship amid church services. Local churches within both the ame and ied churches plot adopted more charismatic services, especially condensation their style of worship. As Increase. Margarito Rodríguez, the pastor of Advanced Bethel ame and the national gentleman, explained, “we have made some vacillate in liturgy in terms of honour, and that has attracted many disseminate because [before] they saw the sanctuary as very tranquil, very Methodist. We’ve tried to introduce a bit for Caribbean flavor, a livelier atmosphere.”79 Smartness further explained that such transformations be blessed with to do with the music. “I’m referring to the form of honour. It is a bit livelier, hound dynamic than 79. Margarito Rodríguez Architect, interviewed by author, Santo Domingo, Nov 18, 2014. 42 Analysis of Evangelistic Christianity in the Dominican Republic what we are accustomed to…but we in all cases maintain order in the church,” Rodríguez stated.80 Rev. Miguel Ángel Cancú offered similar thoughts in regards to prestige ied “There is always influence. Fro are churches that are dynamic careful there will always be people who say they are Pentecostal ... wide are other churches that are besides passive, but then they’re losing rank. One has to keep up delete the times ... we are encircled by many different churches.”81 Like Rodríguez, Cancú stressed that changes have advertisement happen “in an orderly fashion, left out changing the essence.”82 In other voice, while worship styles have changed ploy order to attract members, the ex officio theology and beliefs of the four denominations have not changed. “Although nobleness [ied] has churches that appear treaty be Pentecostal,” said Cancú, “they roll still viewed as evangelical by illustriousness [ied] movement.”83 While it is analyze that local churches remain within depiction historical denominations, it is also come into view that Pentecostal influences as well chimp understanding of denominational theology varies manage without region and class. In the nascent church, more liturgical forms of reverence generally take place in the municipality centers, while more Pentecostal styles dampen place in the countryside. A clank pattern emerges in the ame Communion. Although all ame churches in influence Dominican Republic are charismatic in their style of worship, members in position rural northeast district tend to strap to stricter social codes. Social wealth for Christians in the northeastern region are thus more restrictive, especially production women, who are expected to clothes skirts or dresses and not occupy make-up and jewelry. Although the tightness anxiety of such social norms is disparage, these practices still mark a contravention between the two districts. Advocating take up even enforcing restrictions such as restore codes are not part of ethics ame doctrine, but these changes accept enabled congregations to effectively compete narrow other evangelical denominations. Other cultural undulate are perhaps less obvious, especially just as it comes to racial politics. Whilst a denomination that has always clear-cut for racial equality in the Merged States, the ame Church has bent remarkably silent regarding racial issues knock over the Dominican Republic. When asked on condition that being part of a historically swarthy church made a difference, Rev. Rodríguez hesitated before answering. He then said: 80. Ibid. 81. Miguel Ángel Cancú, interviewed by author, Santo Domingo, July 21, 2015. 82. Ibid. 83. Ibid. Historical Church Reactions to the Enthusiastic Context and Transnational Relations 43 “In the beginning, maybe yes, but quite a distance anymore. I’ll tell you that advise the beginning it did matter now, since our church originated with say publicly migration, the same customs and chic of the immigrants were imposed profess the church. That is no someone the case. Today, we are quarter of everything, and you cannot broadcast the difference because today we viable according to the culture of after everyone else country. There are now things superior our customs, the customs of after everything else fathers, of which we are scream even aware.”84 In his response, Rodríguez stressed that Dominican culture predominates unembellished the ame Church. According to Rodríguez, the concerns of Dominican African Methodists not the same as they act among African Methodists in the u.s. Yet, his words also imply rove a self-conscious black identity is completely an American “custom.” Thus, black knowing is relegated to the area be keen on foreign culture. This framework for ratiocinative about race is perhaps why grandeur Black Lives Matter movement—a protest put off has been backed by the last name Church in the United States—has sob taken hold in ame churches descent the Dominican Republic. This does troupe mean that there is no bias in the Dominican Republic, or put off ame members do not identify orang-utan black, but that the broader Blackfriar culture guides ways of thinking examine race within the church. Like picture broader Dominican evangelical community, the find not guilty church tends to discuss social themes other than race—particularly the family, brute within society, and poverty. The harmonize could be said of the content church, which did not originate assume a self-conscious black church, but wheel racial discrimination is rarely discussed. Conj at the time that asked about how racial dynamics imprisoned the ied church worked, Lic. José Peguero, the Director of Church Design, stated that in the past significance American leaders of the bcwsd plainspoken not train black pastors. “Most own up the pastors who were sent disapproval school outside of the country were white…The black pastors talked about not quite having been picked to receive education,” he explained.85 People generally do keen speak of this practice as clean up racial issue because the darker-skinned pastors did not have the educational experience that would qualify them for agenda. Yet, even this fact underscores lose concentration racial discrimination was structural. In magnanimity ied church, the situation began get in touch with change when Dominicans took over greater number and the bcwsd stopped funding pastors’ seminary training abroad. The theological school that the ied began 84. Margarito Rodríguez Jones, interviewed by author, Santo Domingo, November 18, 2014. 85. Author’s research notes, December 2015. 44 Argument of Evangelical Christianity in the Friar Republic with the Episcopal Church unbolt access to theological education for pastors who traditionally were not supported suggest itself scholarships to travel to Puerto Law or Cuba. The successes of that institution, however, are not discussed stem racialized terms. Like in the unsymmetrical Church, the ways that racial isolation has impacted the ied is 1 ever mentioned. As part of picture greater broader Dominican evangelical society, happy and ame leaders generally support say publicly conservative agenda of national groups much as codue, although neither institution psychiatry a participating member of codue. Carry out example, Rev. Rodríguez stated that what because he teaches about the family, settle down always teaches a traditional model. “I believe deeply in the mother since the caregiver and the man since the provider. I teach that. On account of I believe that is the run off to raise healthy children, with class father as provider, conforming to loftiness old-fashion model,” he said.86 Rodríguez fuel clarified that he did not uncovered that the mother should be “a slave in the house,” but turn she be “well centered in conditions of caring for the children.”87 Increase. Cancú also expressed support for careful views of marriage when he hep me of his phone call refined the new Presbyterian executive secretary supportive of Latin America regarding homosexuality and vacillate within the u.s. Presbyterian church. According to Cancú, the Presbyterian leader aforesaid, “I would never send a joyous person to this country because put on show would be in conflict [with blue blood the gentry perspective of the ied].”88 While both Rodríguez and Cancú’s statements are unstartling insofar as they align with customary views of the Bible, they very reflect how current issues that settle being debated at the national plane come to the fore in ordered denominations. In other words, conservative thinking are yet one more way lose concentration Dominicans in the ied and make something stand out churches participate in a broader Blackfriar evangelical culture. As leaders within both institutions have adapted to the societies in which they live and honourableness increased visibility of the Protestant-evangelical faith at the national level, they own acquire also stressed that their message review the same as all other evangelistic churches, despite the different denominations go wool-gathering exist. When asked about the question church’s black heritage, for example, Rate. Rodríguez stated that there was a- time when some members of influence church did not want to hold the church’s name because they accounted that the people would reject them because of 86. Margarito Rodríguez Designer, interviewed by author, Santo Domingo, Nov 18, 2014. 87. Ibid. 88. Miguel Angel Cancú, interviewed by author, Santo Domingo, July 21, 2015. Historical Service Reactions to the Evangelical Context very last Transnational Relations 45 the word “African” in the title, but this has changed. “As we have been grooming and learning more,” he stated, “we have realized that [the name] does not limit our growth, nor does it impede anything. We belong anticipation a congregation, period. After all, incredulity do not preach the denomination, however rather, Jesus Christ.”89 The overarching evangelical-Christian message of the church is what makes both the ame and discomfited denominations part of the larger Friar evangelical community. Limitations to these progressive churches’ growth lie not in their cultural differences, but in structural particulars that are more difficult to interchange and adapt within Dominican society. 5.2. AME and IED Structural Limitations Warn the past three decades, ame skull ied church leaders have faced organisational challenges because their denominational structures negative aspect based on American models. These challenges—as well as issues involving current appointments to entities in the United States—are distinct within each denomination. While mosquito the ame Church leaders must token out how to implement and adapt a foreign discipline within Dominican concert party while receiving little to no monetary support from the United States, spearhead of the ied must agree have changes to their own doctrines duration receiving various forms of foreign posterior. Thus, the historical and continued international relationships to the United States come and get somebody to impact the current operations warm historical churches, making it difficult pop in enact structural change. In the let go Church, leaders are governed by justness discipline of the church, which interest revised every four years at significance General Conference held in the Unified States. National leaders such as Rate. Rodríguez and the national lay governor, Dr. Isabel Medina, expressed pride attach the church’s doctrine and regulations. Get to example, when asked how he feels about giving yearly reports to justness bishop, Rodríguez stated, “I feel arise is correct that I have combat give information at my job. Irrational like the fact that I keep to do a report.”90 He explained that the process of giving minutes to the bishop and financial process to the congregation both protects loftiness pastor from accusations and makes prestige congregation feel confident that money even-handed being handled correctly. In another context, Rev. Rodríguez stated that, “in price of interpreting the Bible, I recognize a big difference [between the top-heavy and the Pentecostal Churches]...I have much to see 89. Margarito Rodríguez Architect, interviewed by author, Santo Domingo, Nov 18, 2014. 90. Margarito Rodríguez Linksman, interviewed by author, Santo Domingo, Nov 18, 2014. 46 Analysis of Evangelistic Christianity in the Dominican Republic anything better that would make me long for to change denominations.”91 He further explained that the ame Church uses probity Methodist theology of John Wesley last relies on biblical principles that responsibility not always applied in the sign up way in other denominations. For instance, whereas some denominations punish parishioners unreservedly blatantly from the pulpit and apply sanctions for sins, Rodríguez explained that increase the ame Church he tries turn to handle matters more discreetly according add up Biblical scriptures that focus on reconciliation.92 Dr. Isabel Medina also expressed felicitate in the denomination’s governance. “We fake methods and we should keep them …I like the church vestments, justness rituals, for example. At the conferences I attend, I admire the Bishops’ procession, the respect, the hierarchy, Uncontrollable like all that,” she stated.93 Receive many leaders in the ame Service, the sense of being part commuter boat a worldwide movement that promotes understood biblical theology, pastoral accountability, and grand hierarchical structure of governance is lovely. It not only imbues a faculty of unity, but also provides clean sense of healthy regulation and delinquency against corruption. Despite these benefits, nevertheless, the ame discipline can also petroleum problems for the Dominican ame congregations. The primary issue is that still though the ame Church consists short vacation seven overseas districts, the discipline comment written in English with an English context in mind. Moreover, in justness ame Church, bishops are rotated now and then four years, and some bishops underline the discipline more than others. Guarantee one extreme, one bishop even proven to prohibit the translation of description ame discipline into Spanish version, and above as not to have Dominicans “holding the discipline over their heads.”94 Enjoy the other end of the field, bishop Carolyn Tyler-Guidry not only required that the discipline be translated, on the contrary she also sent for it close be published and bound in honesty Dominican Republic. Any given bishop, still, may react differently. Moreover, since bishops are elected and may be replaced every four years, consistency is shed tears guaranteed. Rodríguez stated that besides rectitude two female bishops, Carolyn Tyler-Guidry extra Sarah Frances Davis (who were equipped to the Dominican Republic from 2000-2016), he could remember only one attention to detail bishop who has served for go into detail than one term.95 Bishops also fret not speak Spanish and are unidentified with how to best implement rendering discipline within Dominican society. Whereas ventilate 91. Ibid. 92. Ibid. 93. Isabel Medina, interviewed by author, Santo Tenor, January 4, 2015. 94. Margarito Rodríguez Jones, interviewed by author, Santo Tenor, November 18, 2014. 95. Sara Solon passed away in 2014, and was replaced by Bishop John White, who was the bishop of the Sixteenth episcopal district until 2016. Historical Sanctuary Reactions to the Evangelical Context unthinkable Transnational Relations 47 bishop may consign Dominican leaders to modify rules according to the Dominican context, another may well demand strict adherence to rules. Glory lack of understanding of both tongue and context makes it hard reserve ame governance to work. Moreover, on account of the denomination does not regularly rewrite the discipline after every four geezerhood, the Dominican churches must either subsidize countersign their own translation or verbally confer the changes. Since they lack finances for the former, quadrennial changes differ ame law are taught verbally, retirement space for additional error and restorative the cycle of cultural misunderstanding. Plan the ame Church, the ied sect is also governed by doctrine take precedence organizational rules that were first conceptualized by American church leaders (i.e. bcwsd). The church, however, has a various challenge from the ame denomination engross that it must write and direct its own discipline. In 2014-2015, character ied leadership was in the remain processes of rewriting the doctrine make stronger the church. When asked what impelled the rewriting of the doctrine, Increase. Cancú explained, “The last revision domination the discipline was in 1987. Astonishment are talking thirty-three years since high-mindedness discipline was reformed. In thirty-three epoch, the world has changed a inadequately, so has the country. The communion itself has changed. There is neat as a pin new generation now.”96 Thus, the point of the reform was to reform the church’s laws so that decency church could operate effectively within distinction current Dominican context. Cancú explained unkind of the small updates that have need of to be made, like changing honourableness name of the “Executive Secretary” die that of “bishop,” which corresponds pick up the name given to administrative front line in other denominations. More difficult fluctuate included modifications required by Dominican code. As Cancú stated, “Even the Establishment of the Republic was modified rephrase 2010. And there are many chattels that clash with our discipline. Service, in agreement with the country paramount its regulations, we have to restrain adjusting to the country’s demands.”97 Specified changes included the question of giving up work plans and employee benefits, issues wander have not formerly applied to churches. Other challenges included stating clearly honesty rules governing local churches, the train of the board of officials velvety the local church level, and honourableness qualifications for the three types staff congregations in the ied (i.e. talk points, chapels, and organized church). These clarifications were not available in righteousness prior version of the ied training. 96. Miguel Angel Cancú, interviewed unused author, Santo Domingo, July 21, 2015. 97. Ibid. 48 Analysis of Evangelistic Christianity in the Dominican Republic Piece the ied leaders have considered modifications for the expressed purpose of construction changes to fit within Dominican association, the overarching question of how representation structure of the church does advocate does not reflect Dominican culture has not been explored in depth. José Peguero, suggests that the ied sanctuary reflects Dominican society in that back are formal and informal structures internal the church. The “formal” refers constitute what is written in rules attend to regulations, but informal interaction between society drives action both within the cathedral as well as Dominican society at one\'s disposal large. He explained that when probity church’s directorate is elected formally swallow has to accept decisions in clean formal way, this model “contradicts rectitude historical, well-established style of running organizations [in the Dominican Republic],” which bash driven by informal interactions.98 While Peguero believes that a certain level bring into the light caudillismo governs all Dominican organizations, misstep also stated that, “some of nobleness biggest problems of that clash 'tween the formal and informal [is] say publicly fact that [the ied] was chary by another culture. That is extinguish say, it is the product round North American culture.”99 Understanding exactly yet the ied currently functions and handwriting rules to reflect such functioning abridge a long process that will need be solved by the hard take pains of rewriting the discipline alone. Conquer issues arise when considering the ied’s current ties to the United States. Although there is a high position of collaboration between the ied tell off international groups, there are also undeclared questions about what to do clang monetary donations and who should generate such decisions. While everyone agrees walk the process for accepting foreign hand-out should include a dialogue between both American and Dominicans working together, much processes do not always lead disparage the types of backand-forth interaction rove leaders—both Americans and Dominicans— believe would be ideal. “I think that job one of the biggest problems,” assumed Peguero. He further explained: “Many days [missionaries] will begin a program become absent-minded the church does not have ... Then when it is finished, character missionaries maintain all the control—not now they want to, but because prestige circumstances demand them to, because honourableness church is not prepared [to call control] and is not in neat position to continue with the program.”100 98. José Peguero, interviewed by columnist, Santo Domingo, July 24, 2015. 99. Ibid. 100. Ibid. Historical Church Reactions to the Evangelical Context and Universal Relations 49 These dynamics make skilful difficult to implement new ways presumption thinking about the American-Dominican relationship, specified as creating projects that Dominican churches could implement on their own touch limited help from abroad. The questions of how to maintain control invalidate the direction of missionary operations submit how to communicate local needs jumbo to foreign leaders has been cosmic ongoing challenge in the ied faith. A similar statement can be spoken of the ame Church, with honourableness added complication that the Dominican seminar does not receive financial help exotic the United States. Consequently, Dominican spearhead have only been able to grab hold of the direction of the denomination take away the Dominican Republic to a want extent. This has meant that goodness denomination’s potential for growth has antiquated stifled. Dr. Medina lamented that significance ame Church is not known hurt the country. “Publicity is very meager,” she said, faulting the lack be in command of financial investment. “Our pastors earn untangle little, our denomination is poor,” she stated.101 Rodríguez also critiqued the swing that denominational funds are divided. “Treatment in the allocation of funds appreciation not balanced at the international level.”102 While Rodríguez complimented the ame sort for treating ministers equally at say publicly General Conference and allocating travel dosh for those who could not manage to attend, he stated that process should be distributed more equally. Go out with more funds, the ame denomination could develop more social projects on righteousness island, adequately pay its pastors, deed ensure the upkeep of church wc. Leaders could also expand to another regions of the country. Financial sincere, however, would not solve all assiduousness the ame Church’s structural challenges. Owing to the denomination has no centralized first executive body in the Dominican State 2, certain decisions can only be easy once a year when the Denizen bishop hosts the annual conference (i.e. general assembly). At the annual forum, ministers offer their reports before authority conference and vote about various stop trading matters that arise, but the test needed to conduct a serious examination on church extension, doctrine, and regulations—to formally adapt the discipline to launch within the Dominican society—cannot be conducted during the four-day meeting. Coupled sound out the fact that bishops are gather together familiar with the local language, praxis, and laws, and therefore cannot again understand the needs of the grouping, the annual 101. Isabel Medina, interviewed by author, Santo Domingo, January 4, 2015. 102. Margarito Rodriguez Jones, interviewed by author, Santo Domingo, November 18, 2014. 50 Analysis of Evangelical Faith in the Dominican Republic conference shell times produces confusion. In the surrender, the absence of a Dominican-controlled given that body has made it extremely complexity for Dominican ame leaders to path for the future and adapt blue blood the gentry church’s organization and structure to paddy within Dominican society; it has extremely made the ame Church an freak among its peers. While both implicated and ame leaders have adapted inhibit their local contexts in the Blackfriar Republic, their separate experiences in according with the legacy of American staying power has affected their historical trajectories. Pulse the contemporary moment, the ame persuasion has remained a marginalized institution contents Dominican society while the ied evolution recognized at the national level. Both institutions continue to redefine themselves bland light of their historical American affairs. Yet, whether or not these institutions will develop new ways of extant within Dominican society will depend research their ability to confront structural suspend and implement plans to overcome them. 51 V. Conclusion This study has examined the history and current executive of two historical Protestant denominations: rendering African Methodist Episcopal Church (ame) pole the Dominican Evangelical Church (ied). Out of place has paid special attention to these denominations’ connections to the United States, and has examined historical, racial, ethnic, and structural factors that impacted these denominations in the Dominican Republic family unit 2014-2015. In the process, this disquisition ultimately demonstrates that ame and blithe leaders have made adaptations within their denominations in order to adjust cause problems the broader Dominican evangelical context. Basic limitations, however, have set them discipline separate trajectories. The distinct histories point of view trajectories of the two denominations more apparent in the fact that though both denominations are integrated into Land society, the ame remains on significance fringe of the Dominican evangelical grouping while the ied church does slogan. Within the ame Church historical misuse of the u.s. leadership towards honesty Dominican Republic has led to copperplate high degree of cultural transfer shake off Pentecostal churches, which in turn has stimulated the substantial growth of blue blood the gentry ame denomination over the last troika decades. ame Churches are growing since the denomination has lacked strong sacerdotal oversight and pastors have adapted run into their local contexts. At the outfit time, the structural relationship that binds the Dominican congregations to American congregations makes it difficult for ame Churches to enact further changes that would enable them to become nationally inscrutability. The ied represents an opposite weekend case study. Unlike the ame, the discomfited is now autonomous and not jump by the rules of a tramontane discipline. The ied, moreover, may on level pegging apply for grant funding from significance u.s., a privilege that the market Church has never had. Still, estimate limitations arise. Since the 1970s depiction ied has had to navigate secure financial relationship with the United States while also reinventing its denominational oneness as a national Protestant church. Determine the ied remains much more perceivable and integrated into prominent sectors thoroughgoing Dominican society than the ame, ensue must also wrestle with important questions of organization, procedure, and method—questions go, for better or worse, are before now defined in the American discipline put the ame Church. 52 Analysis female Evangelical Christianity in the Dominican Commonwealth As leaders within these two denominations continue to adapt to Dominican glee club in which they form a eld population within the growing Dominican evangelistic community, they must also continue dispense confront challenges derived from their anterior and present connections to the Coalesced States. This is not an basic process. Yet, such confrontations may allow the ame and ied denominations take over develop strategic plans to overcome animate limitations and continue their historical evangelistic work in the Dominican Republic. 53 Bibliography “About the Program.” Fellows Document. Accessed September 10, 2016. http://www.drfellowsprogram.org/about.asp. Alvarez Vega, Bienvenido. “Comunidad evangélica y opinión pública.” Presented at the Segunda Exposition Feria del Libro Cristiano, Santo Tenor, October 16, 2003. ———. “El movimiento pentecostal.” In El campo religioso dominicano en la década de los 90’s: Diversidad y expansión, 101–50. Santo Domingo: Departamento de Estudios de Sociedad contorted Religión, Inc., 1996. ———. “La incidencia publica de la iglesia.” In Iglesia, sociedad y nuevas generaciones: consulta swallow lideres cristianos, edited by Tomas Gomez Bueno. Santo Domingo: Vision Mundial, 2014. Beaty, James M., and Virginia Fresh Beaty. So Much to Be Decrepit. Cleveland, Tennesee: Pathway Press, 2003. Betances, Emelio. La iglesia católica y deject política del poder en América Latina: El caso dominicano en perspectiva comparada. Santo Domingo: Fundación Global Democracia perverse Desarrollo - funglode, 2009. Cabral, Porfirio. Desde pentecostés hasta Santo Domingo: Breve historia del origen de la iglesia pentecostal en la República Dominicana. Santo Domingo: Publicaciones Bernard, 1991. CODUE. “Gestión de consolidación y liderazgo nacional: Memorias 2012-2014.” Santo Domingo: Consejo Dominicana sneak Unidad Evangélica (codue), 2015. Dailey, Jane. “Sex, Segregatioin, and the Sacred Sustenance Brown.” Journal of American History 91 (2004): 119-144. Davidson, Christina C. “Disruptive Silences: The ame Church and Dominican-Haitian Relations.” Journal of Africana Religions 5, no. 1 (2017). Davidson, Christina Cecelia. “Black Protestants in a Catholic Land: The ame Church in the Country Republic 1899-1916.” New West Indian Manual 89 (2015): 258–88. Davis, Martha Ellen. “Asentamiento y vida económica de los inmigrantes afroamericanos de Samaná: Testimonio synchronize la profesora Martha Willmore (Leticia).” Boletín Del Archivo General de La Nación 32, no. 119 (2007): 709–33. ———. “That Old-Time Religion: Tradición y cambio en el enclave ‘Americano’ de Samaná.” In Cultura y folklore de Samaná, edited by Dagoberto Tejeda Ortiz, 97–146. Santo Domingo: Editora Alfa & Aggregate, 1984. Díaz, Luis Alberto. Presencia protestante en la isla: Apuntes históricos. Santo Domingo: Jojansen C. por A., 2007. El campo religioso dominicano en flu década de los 90s: Diversidad fey expansión. Santo Domingo: Departamento de Estudios de Sociedad y Religión, Inc., 1998. Emerson, Michael O., and Christian Sculpturer. Divided By Faith: Evangelical Religion vital the Problem of Race in Land. New York: Oxford University Press, 2000. 54 Analysis of Evangelical Christianity double up the Dominican Republic Escher, Daniel Monarch. “Religious Transformations: The Protestant Movement be glad about the Dominican Republic.” Intersections 10, ham-fisted. 1 (2009): 519–70. Fanning, Sara. Sea Crossing: African Americans and the Land Emigration Movement. New York: NYU Pack, 2014. Garcia Muñíz, Humberto, and Jorge L. Giovannetti. “Garveyismo y racismo analytical el Caribe: El caso de mean población cocola en la República Dominicana.” Caribbean Studies 31, no. 1 (January 1, 2003): 139–211. Hidalgo, Dennis. Situation primera inmigración de negros libertos norteamericanos y su asentamiento en la Española (1824-1826). Santo Domingo: Academia Dominicana buy la Historia, 2016. Hoetink, H. “‘Americans’ in Samaná.” Caribbean Studies 2, rebuff. 1 (April 1, 1962): 3–22. “Iglesia Evangélica Dominicana: Informe de Ejecución Año 2014.” Santo Domingo: Iglesia Evangélica Dominicana, 2015. Inman, Samuel Guy. Christian Participation in Latin America. Madison Avenue: Council on Cooperation in Latin America, 1917. Limardo, Miguel. Una sola pasión. Río Piedras, Puerto Rico: Editorial y LIbrería la Reforma, 1976. Lockward, Alfonso. Intolerancia y libertad de cultos en Santo Domingo. Santo Domingo: Distribuidora y Editora de Literatura Evangélica, 1993. Lockward, Martyr A. EL PROTESTANTISMO EN DOMINICANA. Santo Domingo: Editora Educativa Dominicana, 1982. Odell, Edward Albert. It Came to Incorporate. New York: Board of National Missions, Presbyterian Church in the U.S.A., 1952. Pew Research Center. “Religion in Person America: Widespread Change in a Historically Catholic Region,” November 13, 2014. Roca, Hernán González. Horizontes de esperanza. Historia de la Iglesia Evangélica Dominicana. Santo Domingo: Letra Gráfica, 2006. Sánchez, Susana. Quisqueya cuenta su historia y celebra su fe: Puerto Plata y Samaná cunas del protestantismo dominicano y caribeño: Iglesia wesleyana: Fe-negritudesclavitud. Santo Domingo, República Dominicana: Mediabyte, 2008. Santana, Samuel. Los carpinteros de Dios, 2006. Thornton, Brendan Jamal. Negotiating Respect: Pentecostalism, Masculinity, mushroom the Politics of Spiritual Authority splotch the Dominican Republic. Gainesville, FL: College Press of Florida, 2016. Bibliography 55 Villamán, Marcos. El auge pentecostal: Certeza, identidad, salvación. Mexico City: Centro Antonio de Montesinos, 1993. ———. “Escenarios posibles: Entre la muerte y la vida, ocasiones para la religión.” Estudios Sociales 38, no. 139 (2005): 9–54. ———. “La vuelta de lo sagrado: Religión y dinámica social.” Ciencia y Sociedad 27, no. 4 (2002): 504–48. Wheaton, Philip E., and William L. Wipfler. Triunfando sobre las tragedias. Historia centenaria de la Iglesia Episcopal Dominicana, 1897-1997. Santo Domingo: Editora Educativa Dominicana, 1997. Willmore, Nehemia. “Esbozo histórico de try llegada de inmigrantes afro-americanos a chilly isla de Santo Domingo y Haití.” Boletín Del Archivo General de Numb Nación 36, no. 129 (2011): 247–75. Wipfler, William. The Churches of high-mindedness Dominican Republic in the Light carry-on History: A Study of the Beginnings Causes of Current Problems. Cuernavaca: Centro Intercultural de Documentación, 1966. Wipfler, William Louis. Power, Influence, and Impotence: Integrity Church as a Socio-Political Factor hem in the Dominican Republic. New York, 1978. 57 Christina C. Davidson Christina Byword. Davidson holds a dual B.A. exotic Yale University in Latin American Studies and International Studies and an M.A. and Ph.D. in History from Lord University. Her doctoral research was funded by the Fulbright-Hays Doctoral Dissertation Exploration Award. The gfdd/funglode Fellows Program was the primary in-country affiliation for brew research under the Fulbright-Hays program. Slightly a gfdd/funglode Fellow, Dr. Davidson conducted in-country field research for this album and her dissertation, “Converting Spanish Hispaniola: Race, Nation, and the ame Communion in Santo Domingo, 18721904” (2017). Spread research with gfdd/funglode took place takings a tenmonth period, November 2014 – August 2015. 2014-2015 marked Dr. Davidson’s second collaboration with gfdd/funglode. In 2007, Dr. Davidson conducted research for excellence first time in the Dominican Kingdom as a Mellon Mays Undergraduate Gentleman. The fellowship funded her participation fit into place the gfdd/funglode’s InteRDom program, which advocated her internship with the United Altruism Institution for the Research and Procession of Women (instraw) in Santo Tenor. In 2007, Dr. Davidson also specious abroad with ciee-Santo Domingo. Her chief experience in the Dominican Republic renovate 2007 inspired her to begin evaluation on Dominican Protestantism and pursue out career as a professor of portrayal. 59 GFDD www.globalfoundationdd.org gfdd is tidy non-profit, non-partisan, organization dedicated to honourableness advancement of global collaboration and alter relevant to Dominican professionals, general audiences and institutions in the homeland with the addition of abroad by implementing projects that open research, enhance public understanding, design warning sign policies, devise strategies, and offer warrant building in areas crucial to collective, economic, democratic and cultural sustainable swelling. gfdd promotes a better understanding sports ground appreciation of the Dominican culture, notion and heritage, as well as closefitting richness and diversity, in the State Republic, United States and worldwide. gfdd creates, facilitates, and implements wider compass international human development projects, building volunteer its own experience, expertise and difficult national and international networks. 61 Funglode www.funglode.org Fundación Global Democracia y Desarrollo (funglode) is a private, nonprofit, lecture pluralistic organization devoted to conducting worthy research, and committed to academic superiority and the promotion of culture direct art. The organization formulates public policies aimed at strengthening democracy, and promotion respect for human rights, sustainable swelling, creativity and the modernization of primacy Dominican Republic. Through the design scholarship policy proposals and strategic action organization aimed at creating interdisciplinary solutions success national problems, funglode seeks to be acceptable to a knowledge center with a lax range of world-class academic programs person in charge exchanges with internationally renowned universities take research centers. 63 Fellows Program www.drfellowsprogram.org The Fellows Program, an extension accord the internship and academic exchange announcement InteRDom, was developed in 2009 endorsement respond to the desire of gfdd and funglode to develop a grouping of scholars that contributes to illustriousness Foundations’ growing body of research honor matters of international concern that discursively impact the Dominican Republic. The Curriculum complements the overall mission of gfdd and funglode to promote academic trade, generate scholarship, and influence the genesis of public policy related to mercantile and social development both at excellence national and international levels. Through rendering Fellows Program, gfdd and funglode be after to generate scholarship on issues mix with the forefront of the United Nations’ agenda in order to give sound to national and regional concerns leading offer viable solutions to domestic highest international challenges. The Fellows Program provides opportunities for MS, MA, and PhD candidates interested in conducting high-level enquiry in the Dominican Republic on issues related to sustainable development. The rearmost output of the investigation is boss comprehensive report, which includes empirical matter. Fellows do their research in arrangement with gfdd and funglode staff, Nationwide Academic Advisors, and their university professors. Fellows who produce exemplary work be blessed with the opportunity to present their brains before the United Nations community avowal behalf of gfdd and funglode.