Religion is a vibrant part of life in Central America. In Cedepca, we are privileged to work with many expressions of the Christian faith in the region. Here is a brief typology to help you map the terrain:

1. The Roman Catholic Church, the oldest Christian church in Central America, arrived in Guatemala in 1524. Despite occasionally fierce persecution of Catholic social activists and ongoing membership losses, the Catholic Church has managed to preserve its institutional integrity and accommodate great internal diversity, ranging from charismatics to liberation theologians. In 2006, about 12% of Cedepca’s constituency were Roman Catholics.

2. Immigrant Churches: Many ethnic groups, when they emigrate, take their religions with them. To 19th Century Central America, English merchants brought Anglicanism and German entrepreneurs brought Lutheranism. These churches did not extend beyond their ethnic communities. When Moravian refugees settled on Central America’s Atlantic coast in the mid-19th Century, they integrated with the local population and established what would become the majority church in that region. Eastern Orthodoxy, the other great branch of the Christian family, has not had an historic presence in Central America. Members of immigrant churches did not have a measurable presence in Cedepca’s constituency in 2006.

3. Protestant Mission Churches are the daughters of U.S. Protestant and Evangelical denominations, representing widely varying mission strategies and doctrines. Here’s a partial list: Presbyterians (1882), Friends (1902), Church of the Nazarene (1904), Primitive Methodists (1921). In 2006, about 31% of Cedepca’s constituency were members of Protestant Mission Churches.

4. Evangelical Faith Missions first appeared in the US as non-denominational mission agencies at the end of the 19th Century; they founded their own denominations in Central America. For example, the Central American Mission founded La Iglesia Centroamericana in Guatemala (1899) and the Latin American Mission founded La Iglesia Bíblica in Costa Rica (1921). Members of churches established by Evangelical Faith Missions did not have a measurable presence in Cedepca’s constituency in 2006.

5. Pentecostal Mission Churches, born out of the great Pentecostal awakening at the beginning of the 20th Century, are known for their manifestations of the baptism of the Holy Spirit: speaking in tongues, divine healing and prophecy. Many members come from marginalized social groups that find in the Pentecostal community a space of solidarity, consolation and healing. In Central America, these mission churches come from the U.S., including: Church of God - Cleveland, TN. (Iglesia de Dios del Evangelio Completo- 1934) and Assemblies of God (1936). In 2006, about 18 % of Cedepca’s constituency were members of Pentecostal Mission Churches.

6. National Pentecostal Churches were born in Central America and share the Pentecostal emphasis on spiritual gifts. Typically, they derive from divisions in more traditional churches led by charismatic local leaders who challenge foreign liturgy and authority. Two examples would be the Iglesia de Dios de la Profecía (1941) and the Iglesia Príncipe de Paz (1955). In 2006, about 40% of Cedepca’s constituency were members of National Pentecostal Churches.

7. Neopentecostal Churches add to Pentecostal practice an emphasis on Prosperity Theology, exorcism and such exotic spiritual gifts as being slain in the Spirit. They tend to be rooted in the middle and professional classes, with close ties to similar groups in the U.S. and other countries. Leaders of these denominations often proclaim themselves to be “apostles.” They organize megachurches and invest heavily in radio and televisión. Four of the larger Neopentecostal churches in Guatemala are: Fraternidad Cristiana (1978); El Shaddai (1983); La Familia de Dios (1990); and Casa de Dios (1994). In 2006, about 3% of Cedepca’s constituency were members of Neopentecostal churches.