The Latino Religious Resurgence

Abstract

The study of religion among Latinos and Latinas has often suffered from unstated sociological premises. Sometimes it was approached as an anachronistic religious expression doomed to assimilation; at other times, it was viewed in a romantic light as folk customs without importance to religion in the United States. This article views religion among Latinos and Latinas as part of a more general social history of the United States. The acceptance of Latino religious expression as a uniquely American one entails a rejection of manifest destiny and other key premises of U.S. culture, including assimilation. Explained here are the internal migration of Latinos to urban centers in the 1950s and how the response of churches prepared for the emergence of autonomous forms of Latino religion within the major denominations. Current population trends are described, and three key areas for further research are profiled.

“La Iglesia” in Politics? Religion and Latino Public Opinion*

“…Also, churches are seen as a major social and community outlet for Latinos. Latinos have formed congregations that have kept the Spanish language and their Latino identity (Stevens‐Arroyo, :163). These outlets tend to be a major source of community and friendship for Latinos, especially for those who lack the ability to assimilate into mainstream America, such as those who do not speak English or lack legal status.…”

“…Latino parishes and religious organizations are heavily involved in a wide range of social and community activities. Diaz‐Stevens and Stevens‐Arroyo (:192) comment that “the church communities morally validate the community organization as truly interested in the welfare of the people, and the parish or congregation is validated politically as an agency actively helping the people”. They note that Latino parishes and congregations have become highly involved in social action programs, and church leaders have pushed for measures such as better housing, improved public schools, and anti‐crime measures (Diaz‐Stevens and Stevens‐Arroyo, :192).…”

“…Given the importance and closeness of religion to many Latinos (e.g., Stevens-Arroyo, 1998;de la Garza et al, 1992;Burke, 2006;Jones-Correa and Leal, 2001;Hoge, Dinges, Johnson and Gonzales, 2001;Diaz-Stevens and Stevens-Arroyo, 1998), this influence of religion on attitudes may be even more powerful upon Latinos. "In the US, Latinos tend to be more religious than Anglos both in terms of church attendance and the overall impact religion has on their lives" (Burke, 2006:154).…”

The Integration of Racial and Ethnic Minorities into White Congregations

“…Additionally, most American congregations have some form of system set up to economically assist their members who are in need (Cnaan 2002). They are also known to combat the effects of poverty by providing venues for community organizing and creating a sense of empowerment (Martinez 2017;Stevens-Arroyo 1998). While the majority of religious organizations have been segregated historically, many contemporary religious leaders have pushed to integrate congregations (see Dougherty, Martinez, and Mart ı 2015;Emerson 2006).…”

Cross-Survey Analysis to Estimate Low-Incidence Religious Groups

“…Religious orientation has been associated with a host of social behaviors, including voting and involvement in politics (Gelman 2008;Mattis 2001;Olson and Carroll 1992;Shriver 1985), family life, health behavior, and social capital (Sheerkat and Ellison 1999). A major challenge is how best to estimate the prevalence of particular religious groups (e.g., Pew Research Center 2007;2008;Smith 2002;2005;Stevens-Arroyo 1998). The small size of many of the groups makes study of these populations highly problematic.…”