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observing the Protestant phenomenon, the researcher has observed how the indigenous families and communities have become part of the Evangelical congregations in the rural areas as well as the cities.\u000AThe possibility of living among both has been a critical process where much has been learned as people observe certain features of racism, paternalism and the lack of recognizing positive aspects of the indigenous culture. The Presbyterian pastor Vitalino Similox who has Mayan roots and is a defender of the Mayan beliefs, affirms that \u2018The Mayan worldview, religion and spirituality as a way to view life were not just ignored but also syncretised by other Christian religions [...]\u2019 (2005: 218). Later he shows that the relationship between the Catholics and the Mayans has been of \u2018antagonism\u2019, \u2018integrationist\u2019 and a practice of \u2018integral-conciliation\u2019. On the other hand, he points out that the relationship with the Evangelical churches since the beginning of their arrival in Guatemala, was marked by an evangelization which signified persuasion followed by moral sanctions. In this case they used \u2018eradication\u2019, \u2018substitution\u2019 and \u2018transaction\u2019 which according to his perspective drastically changed the Mayan beliefs and practices (2005: 218-229).114 Sarasa, who appeals in favour of the prehispanic rites and customs within Catholicism, affirms that campaigns like \u2018Jesus Christ is Lord of Guatemala\u2019 (led by the El Shaddai churches in the 1980s), was an open attack on Mayan tradition (1992: 51-52).\u000AOther authors underline that the presence of Protestant churches and the Catholic Church, brought to indigenous communities some spiritual and social benefits. For example, Sywulka notes that in Guatemala Bible translation alongside the setting up of schools and medical attention was a key contribution in favor of progress for the indigenous communities. He underscores that the work of the Central American Mission among indigenous evangelical leaders stimulated the foundation in 1994 of the Instituto\u000A114 In his analysis of both churches Similox focuses his criticism more on the Evangelical churches showing that Protestantism harms the indigenous people more. He recognizes that not everything is fundamentalism within the Evangelical churches alluding to the churches which are related to the ecumenical world (2005: 233, 237).\u000A228\u000A