Alabadle!: Hispanic Christian Worship

¡Alabadle!

¡Alabadle!

H í s p a n í c  C h r í s t í a n  W o r s h í p

Edíted by

Justo L. González

Abíngdon Press

Nashvílle

¡ALABADLE!

Copyright © 1996 by Abingdon Press

All rights reserved.

No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to Abingdon Press, PO. Box 801, 201 Eighth Avenue South, Nashville, TN 37202-0801.

This book is printed on recycled, acid-free paper.

Library of Congress Cataloging-in-Publication Data

Alabadle! : Hispanic Christian worship / edited by Justo L. González.

p. cm.

ISBN 0-687-01032-2 (alk. paper)

1. Hispanic Americans—Religion. 2. Public worship.

I. González, Justo L.

BR563.H57A42 1996

264'.0089'68073—dc20

96-4134

CIP

Scripture quotations, unless otherwise indicated, are from the New Revised Standard Version Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America.

The lines from lenemos Esperanza (We Have Hope)" in chapter 7 are reprinted with permission from Discipleship Resources, Nashville, IN.

Permission has been granted by Abingdon Press for use of Nuestro Credo (Un Credo Hispano) and the Hispanic Creed, on pp. 114-15.

Permission has been granted by Friendship Press for use of A Thanksgiving Litany on p. 116, and for Las Posadas on p. 117.

Permission has been granted for use of words and music for Padre Nuestro on p. 118, by the Mexican American Cultural Center in San Antonio, TX.

02030405—109 8 7 6 5 4 3 2

MANUFACTURED IN THE UNITED S'FAFES OF AMERICA

CONTENTS

Introductíon

Híspaníc Worshíp: An Introductíon

   Justo L. González   

Híspaníc Catholíc Prayer and Worshíp

Allan Fígueroa Deck, S.J.

Híspaníc Pentecostal Worshíp

Samuel Solíván

Worshíp ín the Híspaníc Uníted Methodíst Church

Maria Luísa Santillán Baert

What Is Dífferent About Híspaníc Baptíst Worshíp?

Miguel Angel Daríno

Becomíng a Mestízo Church

Teresa Chávez Sauceda

An Introductíon to Híspanic Hymnoduy

Raquel Gutiérrez-Achón

Appendix: Worshíp Resources

Pablo A. Jiménez

Notes

Glossary

INTRODUCTION

As a project, this book began to evolve at the 1994 Biennial Assembly of the Asociación para la Educación Teológica Hispana. (The Asociación, also known as AETH, is a voluntary association of some four hundred Latinas and Latinos committed to the task of theological education among our people, at all academic levels and for a variety of ministries.) At that gathering, a number of us read and discussed papers that eventually led to the essays now compiled in this book. We critiqued and encouraged one another. We prayed and played together. And in so doing we developed a book that has more inner unity than most edited volumes.

The list of authors shows the variety and unity of which I speak, which we have experienced. Dr. Allan Figueroa Deck, S.J., of the Center for Pastoral Studies at Loyola Marymount University, is also Executive Director of the National Association of Catholic Hispanic Ministries. Dr. Samuel Soliván, an ordained minister in the Assemblies of God, is Associate Professor of Christian Theology at Andover Newton Theological School. The Rev. María Luisa Santillán Baert, an ordained United Methodist minister and a member of the Rio Grande Conference, has served in various capacities, both in local churches and in national staff positions, as well as in Mexico and in the Channel Islands. She currently pastors in Dallas. Dr. Miguel Angel Darino, an American Baptist minister, is Regional Minister of Hispanic Ministries for the American Baptist Churches of the Pacific Southwest. The Rev. Teresa Chávez Sauceda, an ordained Presbyterian minister, is currently completing her doctoral degree at the Graduate Theological Union in Berkeley, California. Professor Raquel Gutiérrez-Achón serves as Editor for the Spanish Hymnal Ecumenical Committee. Dr. Pablo A. Jiménez, who has compiled the worship resources at the end of the book, is an ordained minister of the Christian Church (Disciples of Christ) and currently serves as Executive Director of the Asociación para la Educación Teológica Hispana. I am an ordained United Methodist minister, and a retired member of the Rio Grande Conference of The United Methodist Church.

Each of us represents a different perspective and a particular experience of worship. Yet together we believe that the Hispanic church has a significant contribution to make to the entire church. It is in that spirit and with that hope that we now launch this book. The pages that follow represent the wide variety of Hispanic Christian worship. Yet, in the midst of that variety we find unity. It is that unity in variety, as well as our excitement in worship, that we wish to communicate to our readers and to the church at large. We are excited about this book, because we are excited about worship; and we are excited about worship, because we are excited about the gospel!

CHAPTER ONE

Híspaníc

Worshíp

A n    I n t r o d u c t í o n

The Many Faces of Hispanic Worship

Who is a Hispanic? How do they worship? These questions are not easy to answer. There is no such thing as a typical Hispanic, or a typical form of Hispanic worship. Yet perhaps it is in that very multiplicity—in the impossibility of defining and describing us as a whole—that our greatest contribution to the church at large lies.

Besides the distinctions that divide every ethnic group— gender, class, level of education, and so forth—there are three others that are of crucial importance for the Latino community. (Here, as throughout this volume, the terms Hispanic and Latino or Latina are used interchangeably.)

The first of these distinctions has to do with countries of origin and cultural background. The largest group among Hispanics are those whose cultural roots are in Mexico. Some of these people had ancestors in the southwestern United States before this area became U.S. territory as a result of the Mexican-American war. Others have come across the border at various times since. Generally, they are most numerous in the West and Southwest, although in the last two decades their numbers have been increasing in the Midwest and throughout the nation. The second largest group is the Puerto Ricans, concentrated in the Northeast, but also quite numerous in the Midwest, and found as far away as Alaska and Hawaii. Other groups come from Cuba, the Dominican Republic, South America, and particularly in more recent times, Central America. Although these various Latino subgroups speak a common language, there are differences in vocabulary, foods, music, and a host of other cultural aspects. Also, as these groups meet one another and interact, there are younger generations whose parents belong to different subgroups, and who are therefore Hispanics whose roots are found in more than one country of origin. Thus, one could say that a new form of being Hispanic—a form that includes traits from all Latino subgroups— is slowly emerging in the United States.¹

These cultural differences are reflected in worship. For instance, Latino churches of the same denomination may use maracas and bongo drums, or mariachi music, depending on whether they are in New York or in Texas. In Los Angeles, a church potluck supper may include Salvadoran papusas, while in Boston there might be Puerto Rican mofongo or Cuban congrís.

Second, the Latino religious community is often divided along generational lines. Older people and more recent immigrants tend to prefer Spanish, while many in the younger generations prefer English. Teenagers in particular are often ashamed of being different from their peers, or from the dominant culture that they see on TV, and therefore avoid speaking Spanish. The resulting dynamics in congregations is quite interesting, and sometimes sad.

Often the congregation is the only place where the older generation of Latinos and Latinas have a voice—they are generally disempowered in politics, and very seldom can they influence the schools where their children attend or the curricula they follow. Therefore, many older Hispanics are tempted to turn the church into a cultural preserve, whose main function is to transmit the mother culture to the younger generations. When that happens, the younger folk—especially teenagers—resent being forced to worship in Spanish and to follow the traditional culture, with the result that as they grow up they often leave the church—at least for a while. Thus, the generational conflicts that are so common in the dominant culture—and which are not as marked in Hispanic cultures themselves—become quite divisive in many Latino congregations.²

Other congregations move in the opposite direction. Since their children seem to prefer English, and since the younger adults who are most fluent in English are also economically the most successful in the community, these churches conduct all programs for children and youth in English, and eventually move as far away as possible from their Latino roots. In consequence, they are no longer able to welcome the new immigrants and their children, who must then find other communities of faith and other places to worship.

Third, the Latino community is divided by denominational loyalties in a way that is quite different from what happens in the dominant culture. Latino Protestantism, both in Latin America and in the United States, has grown mostly on the basis of anti-Catholic preaching and teaching. Among many Hispanics, to be a Protestant means to be anti-Catholic, so often Roman Catholicism is depicted in the worst light possible—they are idolaters who worship the Virgin and the saints, they do not believe in the Bible, they believe that they can save themselves through their own good works, their interpretation of the Eucharist is cannibalistic, priests are tyrannical and immoral, and so on.

At the other end of the spectrum, there are Hispanic Catholics who seem to believe that the Roman Catholic Church has a monopoly over Hispanics, and that a Latino or Latina who becomes a Protestant is a traitor to our common heritage. Some of these people are quite accepting of Anglo Protestants—after all, that is what Anglos are supposed to be—but they see any Protestant growth in the Latino community as unwarranted proselytizing and an infringement of the basic rules of ecumenical etiquette. (One could say in passing that it is precisely this attitude that has been a major contributor to the growth of Protestantism and the defection among Hispanics from the Catholic Church. Those among Roman Catholics who hold this attitude