Damascena and Padua

claim that the CEBs continue to be a "living reality" in Brazil ¹(142) active participation of laity and women² (142) 1990s focus on inter religious debate especially with Afro-Brazilian religions³ (142)

estimate at 60-80,000 in LA. ⁴(143)

Brazil "Some dioceses assumed the CEBs as a model of the chuch....many dioceses rejected the CEBs from within, assuming other ways of opting for the poor or there were even some who did not accept this demand of opting for the poor."⁵ (143)

many theologians and pastors failed to recognise that the political and social culture of the poor was different from their own ⁶

1AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 142.

2AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 142.

3AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 142.

4AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 143.

5AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 143.

6AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 144.