Critical Missiological Issues in Reaching the Quichua in Ecuador

There are many critical missiological issues that must be understood in order to reach the Quichua. First, they are largely an oral culture. This simply means that they learn largely through oral means. For them, story-telling is something that is common practice in everyday life. Probably around half of the Quichua can read, and half cannot. Even if they can read however, due to their learning being largely through oral means, giving them literature to read would do them little good. So, even if they can read the Scriptures, they have great difficulty understanding them.[1]

Second, the Quichua distinguish themselves from one another in a way unfamiliar with Americans. Each community of Quichua people distinguishes itself from other communities by how they dress. Each color they wear stands for a virtue they possess or hope to possess. For example, the various colors of their clothes, hats, and ponchos represent wisdom, courage, purity, etc. In America, clothes do not represent virtues, but are largely worn with little thought beyond, "I think this looks good." So, this poses a problem relating to the Quichua for missionaries from the United States.

Third, the overall majority of Latin America claims to be Christian; however, the Quichua believe a mixture of Roman Catholicism and Incan animist beliefs. Understanding exactly what they believe would take much effort; and it basically cannot be thoroughly accomplished without being on the field among the people. With the subtlety of dress and customs ranging from one Quichua community to the next, it is difficult to hammer down a detailed belief system for the Quichua. Furthermore, because they claim to be Christian and Evangelicals claim to be Christian as well, the exact distinctions between Catholicism and Evangelicalism will be hard to communicate. Also, it is debatable just how "Catholic" the Quichua really are. They largely believe they are Catholic because their ancestors believed they were Catholic; however, if Catholic belief makes one Catholic, the Quichua are animists.

Fourth, because they are not staunch Roman Catholic, when it comes time for the feasts, the Quichua get drunk and celebrate. Alcoholism thus is a large problem, for it does not hinder their worship in the Latin Catholic Church. Furthermore, there are many who profit from the sell of alcohol. So, to come preaching the saving gospel of Christ makes the repentant realize that alcohol is not the gospel; and thus, the result is a loss of business for those who sell alcohol. To hurt the economy of the community is a huge excuse for rejecting the gospel or persecuting the Quichua that submit to it.

Fifth, the Quichua are a communal people. Family is more important to the Quichua than to most Gringos. Whenever they change the belief systems of their families, they are rebelling against their ancestors. In order to accept the gospel, they must first admit that their parents, grandparents, great-grandparents, etc. were wrong.

Sixth, though Catholicism is no longer the state religion, it is still indirectly the state religion. The citizens now have religious freedom in Ecuador, but there is still persecution that takes place against Protestants. When Catholic Quichua become Evangelical, they no longer can receive the sacraments of the church; so they are automatically condemned to hell by their peers, unable to be buried with their families, and are often labeled heretics by their friends and families. This is much for a new believer to handle. Though this persecution has been alleviated as of late due to the trickle down of Vatican II[2], the religious freedom of the nation, farming coops, and the growing evangelical influence, there is still a communal persecution that often takes place.

Seventh, Evangelicalism is not as flashy as Latin Catholicism. The Catholic Churches are arguably the most beautiful buildings in all of Ecuador. They are clearly and distinctly set apart as places to worship God. When a Quichua leaves the Catholic Church, he or she leaves the "divine" communication displayed through the architecture as well. He or she leaves the most beautiful buildings in all of Ecuador for some of the ugliest buildings in all of Ecuador. He or she goes from worshipping God in a place that appears to be "fit" for Him, to a place that appears to be merely fit for the poor. The architecture of these Catholic Churches at least seems God-centered, while the Evangelical architecture appears man-centered.

Eighth, in Latin Catholicism, Mary is clearly portrayed as the co-redeemer with Christ. In Catholic Churches in Latin America, Murals of Mary are painted on the church walls of the various miracles she has performed in the community. Jesus, if He is emphasized at all, is largely revealed as either a baby or dead. His physical resurrection is not emphasized. This blatant minimizing of Jesus and exaltation of Mary seems peculiar to Latin American Catholicism. So, there is not a clear victorious Christ to build on where one must simply emphasize His place as Prophet, Priest, and King and properly eliminate the concept of infused grace through penance and the sacraments; for missionaries must communicate the Jesus of the Scriptures as the Son of God instead of the son of Mary. Instead of having something foundationally to build upon, missionaries must destroy the foundation, relay, and rebuild.

Ninth, there are those among the Quichua that are tired of the Catholic Church, so they will simply associate themselves with Evangelicals as an act of rebellion. Though they have not accepted the gospel, they will gladly associate themselves with the group that teaches the opposite of the Catholic Church. This poses a problem for young Quichua Christians, for possible family members and friends may seem enthusiastic about joining the Evangelicals, but as lost men, women, and children. Furthermore, with pressure to report numbers or see tangible results, missionaries and the Quichua will be tempted by the evil one to allow these rebels to join their Evangelical churches.

[1]This missiological issue and all that follow were personally inferred from a mission trip I took to Ecuador to work with the Quichua December 12-19, 2009.

[2] Maust, New Song in the Andes, 84-85.