Robert

"Certainly in Latin American Pentecostalism today, the linkage among mobility and migration, urbanization, and the role of conversion in strengthening the nuclear family provides interesting parallels with North America in the 1800s. In both contexts women promoted the conversion of men and children" ¹(183)

"Women join churches in which women support one another."² (184)

argues that conversion, especially later of the husband, may reduce the destructive aspects of machismo ³(185)

"Conversion to evangelicalism occurs in a context of urbanization in which women’s productive roles in peasant economies have been undermined, and the family has become dependent on male wages." ⁴(185)

"The ethic of the nuclear family, as spread by evangelicalism since its emergence in the 1700s, serves to recommit men to their wife and offspring."⁵ (185)

"evangelicalism therefore bestows concrete material benefits on the family in the form of male economic loyalty, and also emotional and spiritual support for women. Christian forms of patriarchy, such as doctrines of male headship spread by evangelical groups, are a small price to pay for the moderation of machismo, male drunkenness, and expenditure of high percentages of the family income."⁶ (185)

"First, women join churches because in them they find female solidarity and support for their roles in family and community life, often in connection with mitigating the pressures of patriarchal societies...not only do churches provide communal support for female identity, but forms of spirituality may be integrally related to the construction of gender itself. For ordinary women, the community they experience is more important than raising questions about the patriarchal basis of most church leadership."⁷ (185)

"Second, women are attracted to new Christian movements because they hold out hope for healing, improved well-being, and reconciliation with others in their communities"⁸ (185)

"Third, church-based community support for women, and for healing and wholeness, can create new avenues for women’s leadership in patriarchal societies, as well as provide a context in

which female education is valued"⁹ (185)

1D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 183.

2D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 184.

3D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.

4D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.

5D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.

6D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.

7D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.

8D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.

9D Robert, 'World Christianity as a Women's Movement', International Bulletin of Missionary Research 30:4 (2006), 180–188, 185.