Every year an estimated 600,000 U.S. Latinos convert from Catholicism to Protestantism. Today, 12.5 million Latinos self-identify as Protestant--a population larger than all U.S. Jews and Muslims combined. Spearheading this spiritual transformation is the Pentecostal movement and Assemblies of God, which is the destination for one out of four converts. In a deeply researched social and cultural history, Gaston Espinosa uncovers the roots of this remarkable turn and the Latino AG's growing leadership nationwide. Latino Pentecostals in America traces the Latino AG back to the Azusa Street Revivals in Los Angeles and Apostolic Faith Revivals in Houston from 1906 to 1909. Espinosa describes the uphill struggles for indigenous leadership, racial equality, women in the ministry, social and political activism, and immigration reform. His analysis of their independent political views and voting patterns from 1996 to 2012 challenges the stereotypes that they are all apolitical, right-wing, or politically marginal. Their outspoken commitment to an active faith has led a new generation of leaders to blend righteousness and justice, by which they mean the reconciling message of Billy Graham and the social transformation of Martin Luther King Jr. Latino AG leaders and their 2,400 churches across the nation represent a new and growing force in denominational, Evangelical, and presidential politics. This eye-opening study explains why this group of working-class Latinos once called "the Silent Pentecostals" is silent no more. By giving voice to their untold story, Espinosa enriches our understanding of the diversity of Latino religion, Evangelicalism, and American culture.

This book demonstrates how Barack Obama charted a new course for Democrats by staking out claims among moderate-conservative faith communities and emerged victorious in the presidential contest, in part by promoting a new Democratic racial-ethnic and religious pluralism.

Contrary to popular claims, religion played a critical role in Barack Obama's 2008 election as president of the United States. Religion, race, and gender entered the national and electoral dialogue in an unprecedented manner. What stood out most in the 2008 presidential campaign was not that Republicans reached out to religious voters but that Democrats did-and with a vengeance. This tightly edited volume demonstrates how Obama charted a new course for Democrats by staking out claims among moderate-conservative faith communities and emerged victorious in the presidential contest, in part, by promoting a new Democratic racial-ethnic and religious pluralism. Comprising careful analysis by leading experts on religion and politics in the United States, Gaston Espinosa's book details how ten of the largest segments of the American electorate voted and why, drawing on the latest and best available data, interviews, and sources. The voting patterns of Mainline Protestants, Evangelicals, Catholics, Jews, Muslims, and seculars are dissected in detail, along with the intersection of religion and women, African Americans, Latinos, and Asian Americans. The story of Obama's historic election is an insightful prism through which to explore the growing influence of religion in American politics.

One of two book projects to come out of the Hispanic Churches in America Public Life project (HCAPL), this project seeks to examine the impact of religion on political and civic engagement in the Latino community. This volume presents sixteen new essays addressing important issues, personalities, and movements in Latino religions in America. The authors' purpose is to overthrow the longstanding stereotype that Latinos are politically passive and that their churches have supported the status quo, failing to engage in or support the struggle for civil rights and social justice. Individual essays explore such varied topics as "The Mysticism and Social Action of Cesar Chavez," "The Challenges of Being Latina, Catholic, and Feminist," "Hispanic Churches in Faith-Based Community Organizing," and "The Mexican American Cultural Center and the Politics of Cultural Empowerment."

This volume presents sixteen new essays addressing important issues, personalities, and movements in Latino religions in America. The authors' purpose is to overthrow the longstanding stereotype that Latinos are politically passive and that their churches have supported the status quo, failing to engage in or support that struggle for civil rights and social justice. Individual essays explore such varied topics as "The Mysticism and Social Action of Cesar Chavez," "The Challenges of Being Latina, Catholic, and Feminist," "Hispanic Churches in Faith-Based Community Organizing," and "The Mexican American Cultural Center and the Politics of Cultural Empowerment." The first anthology of its kind, the book will be an invaluable resource for scholars in a wide range of disciplines, as well as serving as an introductory or supplemental text for courses in religion, politics, and Latino/Chicano studies.

Beginning with George Washington and ending with George W. Bush, GastA3n Espinosa explores the influence of religion on the American presidency, especially with regard to the formation of domestic and foreign policy. The fine line between allowing and endorsing religious expression has always been problematic for the president. From John Adams, whose supporters accused Thomas Jefferson of being an atheist and an infidel, to Carter and Reagan, who were both very vocal about their faith, American presidents have had to make a place for their religion, or lack thereof, somewhere between the poles of church and state.

Focusing on the religious upbringing and political careers of Washington, Jefferson, Madison, Lincoln, FDR, Truman, Eisenhower, JFK, Carter, Reagan, Clinton, and George H. W. and George W. Bush, this volume demonstrates how presidents of all parties have injected or invoked religion in their policies. Contributors are experts in their chosen presidents, and they build their history from a wealth of primary-source materials (speeches, letters, proclamations, and other documents). Espinosa adds photos and two primary-source speeches/autobiographical entries to each chapter and concludes with a bibliography. The interdisciplinary and unbiased approach of this collection reveals the undeniable influence of the clergy and religious symbols, traditions, values, and rhetoric on these presidents' intruging legacies.

In 1906, William J. Seymour (1870-1922) preached Pentecostal revival at the Azusa Street mission in Los Angeles. From these and other humble origins the movement has blossomed to 631 million people around the world. Gaston Espinosa provides new insight into the life and ministry of Seymour, the Azusa Street revival, and Seymour's influence on global Pentecostal origins. After defining key terms and concepts, he surveys the changing interpretations of Seymour over the past 100 years, critically engages them in a biography, and then provides an unparalleled collection of primary sources, all a single volume. He pays particular attention to race relations, Seymour's paradigmatic global influence from 1906 to 1912, and the break between Seymour and Charles Parham, another founder of Pentecostalism. Espinosa's fragmentation thesis argues that the Pentecostal propensity to invoke direct unmediated experiences with the Holy Spirit empowers ordinary people to break the bottle of denominationalism and to rapidly indigenize and spread their message.

The 104 primary sources include all of Seymour's extant writings in full and without alteration and some of Parham's theological, social, and racial writings, which help explain why the two parted company. To capture the revival's diversity and global influence, this book includes Black, Latino, Swedish, and Irish testimonies, along with those of missionaries and leaders who spread Seymour's vision of Pentecostalism globally.

In 1906, William J. Seymour (1870-1922) preached Pentecostal revival at the Azusa Street mission in Los Angeles. From these and other humble origins the movement has blossomed to 631 million people around the world. Gaston Espinosa provides new insight into the life and ministry of Seymour, the Azusa Street revival, and Seymour's influence on global Pentecostal origins. After defining key terms and concepts, he surveys the changing interpretations of Seymour over the past 100 years, critically engages them in a biography, and then provides an unparalleled collection of primary sources, all a single volume. He pays particular attention to race relations, Seymour's paradigmatic global influence from 1906 to 1912, and the break between Seymour and Charles Parham, another founder of Pentecostalism. Espinosa's fragmentation thesis argues that the Pentecostal propensity to invoke direct unmediated experiences with the Holy Spirit empowers ordinary people to break the bottle of denominationalism and to rapidly indigenize and spread their message.

The 104 primary sources include all of Seymour's extant writings in full and without alteration and some of Parham's theological, social, and racial writings, which help explain why the two parted company. To capture the revival's diversity and global influence, this book includes Black, Latino, Swedish, and Irish testimonies, along with those of missionaries and leaders who spread Seymour's vision of Pentecostalism globally.

The role that race and religion play in American presidential elections is attracting national attention like never before. The 2008 presidential candidates reached out to an unprecedented number of racial and religious voting constituencies including African Americans, Latinos, Muslims, Mainline Protestants, Catholics, Evangelicals, Jews, women, the non-religious, and more. Religion, Race, and the American Presidency focuses on the roles of these racial and religious groups in presidential elections over the last forty years, and in elections since 2000 in particular. Drawing upon survey data, interviews, and case studies of recent presidents, the contributors examine the complicated relationships between American presidents and key racial and religious groups. The paperback edition features a new capstone chapter on the 2008 elections. Contributions by Brian Robert Calfano, David G. Dalin, Paul A. Djupe, Gaston Espinosa, John C. Green, Melissa V. Harris-Lacewell, Lyman A. Kellstedt, So Young Kim, David C. Leege, Laura R. Olson, Corwin Smidt, Katherine E. Stenger, and Adam L. Warber.

This collection presents a rich, multidisciplinary inquiry into the role of religion in the Mexican American community. Breaking new ground by analyzing the influence of religion on Mexican American literature, art, activism, and popular culture, it makes the case for the establishment of Mexican American religious studies as a distinct, recognized field of scholarly inquiry. Scholars of religion, Latin American, and Chicano/a studies as well as of sociology, anthropology, and literary and performance studies, address several broad themes. Taking on questions of history and interpretation, they examine the origins of Mexican American religious studies and Mario Barrera's theory of internal colonialism. In discussions of the utopian community founded by the preacher and activist Reies Lopez Tijerina, Cesar Chavez's faith-based activism, and the Los Angeles-based Catolicos Por La Raza movement of the late 1960s, other contributors focus on mystics and prophets. Still others illuminate popular Catholicism by looking at Our Lady of Guadalupe, home altars, and Los Pastores dramas (nativity plays) as vehicles for personal, social, and political empowerment. Turning to literature, contributors consider Gloria Anzaldua's view of the borderlands as a mystic vision and the ways that Chicana writers invoke religious symbols and rhetoric to articulate a moral vision highlighting social injustice. They investigate the role of healing, looking at it in relation to both the Latino Pentecostal movement and the practice of the curanderismo tradition in East Los Angeles. Delving into to popular culture, they reflect on Luis Valdez's video drama La Pastorela: "The Shepherds' Play," the spirituality of Chicana art, and the religious overtones of the reverence for the slain Tejana music star Selena. This volume signals the vibrancy and diversity of the practices, arts, traditions, and spiritualities that reflect and inform Mexican American religion. Contributors: Rudy V. Busto, David Carrasco, Socorro Castaneda-Liles, Gaston Espinosa, Richard R. Flores, Mario T. Garcia, Maria Herrera-Sobek, Luis D. Leon, Ellen McCracken, Stephen R. Lloyd-Moffett, Laura E. Perez, Roberto Lint Saragena, Anthony M. Stevens-Arroyo, Kay Turner