Puerto Rico and Cuba: Diverging Religious and Cultural Histories

UM & Global

by

Global UMC

UM & Global | Oct. 31, 2024

A Cuba

Cuba y Puerto Rico son

de un pájaro las dos alas,

reciben flores o balas

sobre el mismo corazón

Cuba and Puerto Rico are

As two wings of the same bird,

They receive flowers and bullets

Into the same heart ...

Excerpt of a poem entitled “A Cuba” by Puerto Rican journalist and poet Lola Rodriguez de Tío

Recently, I had the opportunity to travel to Puerto Rico to visit historical Protestant churches. After serving as a missionary in Cuba in the 1990s, I was struck by both the uncanny similarities and stark differences between the two Caribbean islands. Obviously, the inhabitants of both islands speak Spanish, have similar food and music that are a mix of Spanish and African influences, and both cultures have a joyous warm enthusiastic Latin flair. 

Both islands were inhabited by the Taino tribe, a subgroup of the Arawak people of South America, before being colonized by Spain for nearly 400 years. Africans were brought as slaves to work on Spanish haciendas, or plantations, that produced sugar, rum, and tobacco that were exported back to Europe. 

The Roman Catholic Church was dominant on both islands until Protestant missionaries arrived following the Spanish-American War of 1898. Protestantism spread on both islands and built churches, schools, and hospitals that shared an expression of American Christianity. Both islands have vestiges of the Spanish American War with U.S. military bases: Guantanamo Naval Base in Cuba and Buchanan in Puerto Rico.

Cuba fought for its independence from Spain with several insurrections and slave rebellions during the nineteenth century, beginning with the “Ten Year War” from 1868-1878. The final push was led by José Martí, known as “The Apostle,” who founded the Cuban Revolutionary Party in 1892 to fight for independence. 

During their independence war, the U.S. feared regional instability and dispatched the USS Maine. It mysteriously exploded while anchored in the Havana Harbor on February 15, 1898, killing 267 sailors aboard and giving the U.S. a motive to intervene. The U.S. troops, known as the “Rough-riders” and led by Teddy Roosevelt, came to the aid of the Cuban insurgents and sieged a Spanish fort in Santiago on July 1, 1898 – known as the Battle of San Juan Hill. On July 25th of the same year, the U.S. invaded Puerto Rico. The last Spanish troops retreated on October 18th. 

Collectively known in U.S. history books as “the Spanish-American War,” the conflict ended with Spain relinquishing the rights to Cuba, and ceding the islands of the Philippines, Guam, and Puerto Rico to the U.S. in exchange for $20,000.

The U.S. President during the Spanish-American was William McKinley, a member of the Methodist Episcopal Church (MEC). At first, he didn’t know what to do with these new territories. McKinley shared his plans for the Philippines with the General Missionary Committee of the MEC:

“When I next realized that the Philippines had dropped into our laps I confess I did not know what to do with them…and I am not ashamed to tell you, gentlemen, that I went down on my knees and prayed Almighty God for light and guidance more than one night. And one night late it came to me this way—I don’t know how it was, but it came (1) That we could not give them back to Spain—that would be cowardly and dishonorable; (2) that we could not turn them over to France and Germany—our commercial rivals in the Orient—that would be bad business and discreditable; (3) that we could not leave them to themselves—they were unfit for self-government—and they would soon have anarchy and misrule over there worse than Spain’s was; and (4) that there was nothing left for us to do but to take them all, and to educate the Filipinos, and uplift and civilize and Christianize them, and by God’s grace do the very best we could by them, as our fellow-men for whom Christ also died.”[1]

A similar logic was applied to Cuba and Puerto Rico.

In coordination with President McKinley and the American military presence, Protestant mission boards signed comity agreements to coordinate their outreach in these new U.S. colonial possessions. Missionaries from the Methodists, Presbyterians, Episcopalians, and Disciples of Christ, among other denominations, such as the Lutherans, established churches, schools, and hospitals on the islands. The United Brethren Church of Christ articulated the task in Puerto Rico:

“To inaugurate a work that assures the Americanization of the island, similar to the work of welcoming individuals into the joys and privileges of being a Christian disciple… we should inaugurate schools that will reach hundreds of children who can be formed through these institutions in the responsibilities of being an American citizen.”[2]

Methodist missionary Sterling Augustus Neblett arrived in Cuba in 1902 and compared the U.S. military occupation of Cuba to Protestant missions: “The entrance of God’s messengers, who were few in number and who came to bring peace and safety to the Cuban people, was militant but not military.”[3] He also referred to the expansion of Methodism following the Spanish-American war as “occupation.”[4]

The mission work in Cuba was well organized and resourced. By the end of the first decade of Methodist missions, there were 33 preachers, 15 of them Cuban, serving in 32 churches with a total membership of 3,000 people.[5] The mission work in Puerto Rico enjoyed similar success.

In the early 20th century, the history, culture, and religious contexts of both islands were amazingly similar. However, fast forward 100 years to the 21st century, and the realities of both islands are night and day. Today, the religious and political contexts are very different. Puerto Ricans, who are U.S. citizens, tend to be politically progressive and vote Democrat, while Cubans, despite the Socialist government, tend to be more conservative—especially those who immigrated to the U.S. They tend to vote more Republican. Puerto Ricans tend to be more open-minded on social issues such as LGBTQ inclusion, while Cubans are more conservative. Ironically, Cubans tend to be pro-American, while Puerto Ricans are suspicious of the United States’ colonial past.

Even though both islands have very similar political and religious histories--both being colonized by the Spanish and the United States, the Puerto Ricans and Cubans today live in completely different social, political and religious realities. One would never guess that the islands are only 750 miles apart. Much of these differences stem from the islands’ different histories since the Spanish-American War.

Cuba was granted its independence through the Platt Amendment, passed by the U.S. Congress in 1903, which included the right for the U.S. to interfere in Cuban affairs. Today, Cuba is an independent nation, but it has been ruled by the Communist Party for the last 65 years following the 1959 Socialist Revolution led by Fidel Castro. Puerto Rico, on the other hand, is still a U.S. territory.

An example of the fate of two mission initiatives describes the differences between the two trajectories. MEC Bishop Warren Candler traveled to Cuba in 1898 to plan mission efforts. The following year, a Methodist school was established in Havana, which would eventually expand to a university known as Candler College. Similarly, Presbyterian missionaries John and Eunice Harris sailed to Puerto Rico in 1906 and established a polytechnical school. That school expanded to become InterAmerican University, which today has eight extension sites, in addition to the main campus in San German, and a total enrollment of 5,000 students. By contrast, Candler College was intervened by the Cuban government and is used as a public school today.

Religiously and culturally, both islands were heavily influenced by the Roman Catholic Church, and many people remain nominally Catholic today. There is also an underlying influence of African religions, such as Spiritism and Santería. This has been attacked by Catholics and Protestants alike as being demonic, but it has experienced a surge in recent years. 

The Protestant churches are strong in both islands, but there are stark differences. The churches in Puerto Rico do a lot of social outreach to the marginalized, while the Cuban churches tend to focus more on evangelization. This is due, in part, to the government restrictions on social services. The Cuban Socialist Revolution, allied to Soviet Russian, implemented an atheist constitution, which repressed religion in Cuba and created a decline in religious affiliation from the 1960s through the 1980s. Religious schools and hospitals were nationalized and are run by the state. 

In 1991, Cuba amended its constitution from an official atheist state to a secular state, and restrictions against church participation were eased. After the fall of the Soviet bloc, a religious revival began in Cuba, and a generation of young people, curious and spiritually hungry, converted to Christianity.

Recent comments about Puerto Rico in the news are a reminder that Americans in general and United Methodists in particular have a responsibility to understand the role of the U.S. and U.S. denominations such as Methodism in shaping the histories of Puerto Rico, Cuba, and other lands.

[1] This quote specifically referred to Philippines, but could be applied to Cuba and Puerto Rica, as well. General James Rusling, “Interview with President William McKinley,” The Christian Advocate 22 January 1903, 17. Reprinted in Charles Sumner Olcott, The Life of William McKinley, Volume 2 (New York: Houghton Mifflin, 1916), 109-111.

[2] Samuel Cruz, Masked Africanisms: Puerto Rican Pentecostalism (Dubuque, IA: Kendall/Hunt Publishing Co., 2005), 23

[3] Sterling Augustus Neblett, Methodism’s First Fifty Years in Cuba, Wilmore, KY: Asbury Press, 1976, 6.

[4] Sterling Augustus Neblett, Methodism’s First Fifty Years in Cuba, 6.

[5] La Disciplina de la Iglesia Metodista en Cuba, Havana, Cuba, v.

The Rev. Dr. Philip Wingeier-Rayo is Professor of Missiology, World Christianity and Methodist Studies at Wesley Theological Seminary and author of  John Wesley and the Origins of Methodist Missions. This post is republished from UM & Global, the collaborative blog of United Methodist Professors of Mission, curated by Dr. David W. Scott, mission theologian for the General Board of Global Ministries.