Why are there so many Presbyterians in Cuba?

As members of the Edgewater Presbyterian Church family, we often reflect on the rich tapestry of faith that defines our community. I think, in particular, about our sister congregation, Ravenswood Presbyterian Church, and the multicultural Latin American members who enrich its life and mission. Their presence here, representing various countries across the Americas, including a strong Cuban presence, is a powerful reminder that the body of Christ transcends borders and political divides.

This connection is currently being celebrated by our Chicago Presbytery siblings, as Southminster Presbyterian Church in Glen Ellyn prepares for a trip to Cuba, celebrating its long standing, fruitful relationship with a church in Guanabacoa.

These stories raise a fascinating question. How did Presbyterianism, a faith tradition often associated with Scottish and American roots, establish such an enduring presence in a historically Catholic Caribbean nation?

The answer is a compelling story of mission, resilience, and genuine partnership.

The presence of Presbyterians in Cuba is primarily a legacy of American Protestant missionary efforts following the Spanish American War in 1898. With Spanish rule, and the dominance of the Catholic Church, lifted, U.S. denominations saw a fertile ground for evangelism. The Presbyterians were particularly effective because they did not just establish churches they built institutions that served vital social needs.

From the early 1900s, Presbyterian missions quickly founded high quality schools, medical clinics, and literacy programs. This holistic approach won the respect and trust of local communities. By offering education and tangible aid, the Presbyterian Church became woven into the fabric of Cuban life, creating an established and influential, albeit minority, denomination. The Cuban people were not merely passive recipients they quickly took ownership of the faith, as seen in the work of early Cuban leaders who pioneered the establishment of congregations even before formal mission efforts began.

The Castro Regime: A faith under pressure

The faith demonstrated remarkable resilience after the 1959 Cuban Revolution. The rise of the Castro regime and its subsequent declaration of an officially agnostic state marked a severe crisis for the church. Worshipping as a Presbyterian during this period was characterized by pressure, deprivation, and quiet perseverance.

The government confiscated all church run institutions, including the highly respected Presbyterian schools and medical clinics. This stripped the church of its primary means of social outreach and influence.

Many well educated Presbyterian leaders, pastors, and members emigrated, fearful of the political climate and economic hardship, leading to a significant brain drain and a sharp drop in membership. Furthermore, Christians, particularly those belonging to denominations with U.S. ties like the Presbyterians, faced official discrimination. Church membership could disqualify individuals from certain jobs, higher education, or promotion within the Communist Party.

While outright persecution was rare, a pervasive climate of surveillance and suspicion led congregations to become very insular. Public visibility of the faith was extremely low.

In 1967, the church achieved full autonomy, becoming the Presbyterian Reformed Church in Cuba (IPRC). This step was critical for survival, as it allowed the church to shed its identity as an American sponsored mission and embrace its role as a genuinely Cuban denomination, capable of negotiating with the state. Worship continued, largely confined to existing church buildings, focused on spiritual depth over social action.

Resilience and renewed partnership

Since the 1990s, as official policies on religion have softened, the IPRC has experienced a profound revival. Today, it is an active and dynamic force in Cuban society, known for its deep ecumenical spirit, liturgical renewal that embraces Cuban culture, and continued engagement in grassroots social projects.

The partnerships we see today, like the one between Southminster and the Guanabacoa church, are not relics of the past they are living examples of this history. They represent a new model of relationship, not one of missionary dominance, but of mutual accompaniment between equals in Christ.

Our own connections to Ravenswood’s diverse Latin American members, and the excitement surrounding the Southminster trip, show us that the Cuban Presbyterian story is not merely a historical footnote, but a vibrant, ongoing testament to the power of shared faith to bridge cultural, political, and geographic divides. It is a story that encourages all of us to look beyond our immediate walls and actively engage with our siblings in Christ across the globe.