Cerveira

On referring to evangelical identity, makes the important point concerning competition amongst evangelicals.(30)1
“Acreditamos, porém, que podemos perceber no campo evangélico brasileiro alguns elementos que vieram se somar a outros elementos no processo de fortalecimento da noção de indivíduo no Brasil. O mais importante, e que de alguma maneira determina outros fatores, é que as igrejas evangélicas são em sua grande maioria, por opção teológica e necessidade sociológica, conversionistas.” (34)2
“Seriam os sem religião alimentados pela “porta dos fundos” das igrejas evangélicas?” (36)3
“Essa ênfase, já destacam os autores citados, permite inferir que o crescimento evangélico esta associado com o processo de modernização e na medida em que se alimenta simultaneamente reforça o processo de desenraizamento e individualização típicos de uma sociedade secularizada.” (37)
“O Brasil,....poderia ter passado por um reforma da igreja nacional...sobretudo no Brasil do século XIX. Nesse século o padroado, o regalismo do imperador e de diversos líderes católicos, baseado na doutrina conhecida como galicismo, e o jansenismo de importantes setores do clero estavam alinhados em projeto que incluía a separação efetiva da igreja nacional da autoridade da Sé Romana, aliada ao desejo de reformas que incluíam desde o fim do celibato clerical a elementos teológicos muito próximos à vertente protestante (Vieira, 1980). As esperanças de reforma dos jansenisatas aliados às pretensões regalistas acabaram, entretanto, frustradas pelo processo de fortalecimento do clero ultramontano e pelo golpe final, a própria proclamação da República. A separação entre Estado e Igreja Católica acabou possibilitando à Santa Sé liberta das amarras do padroado romanizar a Igreja católica brasileira em um movimento de cima para baixo, no qual as tendências galicistas e jansenistas foram finalmente derrotadas e o catolicismo “popular” enquadrado. Se a reforma da igreja não se efetivou como pretendiam os jansenistas, a influência desses durante a segunda metade do século XIX foi fator importante para a tolerância e até mesmo o aparato jurídico que em muito contribuiu para a entrada do protestantismo no Brasil. A amizade do Padre Diogo Feijó com o missionário americano Fletcher é apenas um exemplo do clima que possibilitou a entrada do protestantismo no Brasil (Ribeiro, 1973).” (40-41)4
“Por outro lado, no meio pentecostal, houve uma predominância do discurso “crente não se mete na política.” A exceção do fundador da Igreja Brasil Para Cristo apenas confirma a regra, sobretudo quando os futuros líderes da mesma igreja reforçarão que a decisão de entrar na política era uma posição pessoal e institucional.” (44-45)5
“A postura evangélica durante o golpe de 1964, e mesmo no período autoritário, tem como cenário a própria guerra fria e as questões relativas à liberdade de culto.” (46)
“A igreja Presbiteriana, a título de exemplo, ficou famosa por sua caça aos comunistas dentro da própria Igreja e seminários, com notícias de entrega dos próprios membros à repressão (Araújo, 1976). O jornal Batista suspendeu seus artigos sobre responsabilidade social e se desencadeou um processo de aproximação com o regime que culminou com o convite ao Pastor Nilson do Amaral Fanini, um dos maiores líderes denominacionais na época, para cursar a ESG.” (46)6

S Cerveira, “Protestantismo Tupiniquim, Modernidade e Democracia: limites e tensões da(s) identidade(s) evangélica(s) no Brasil contemporâneo” Revista de Estudos da Religião 1 (2008) 27–53.

Gertz

Refers to ULBRA as the fourth main university in Brazil1 (10)
describes tendency of prominent Lutherans to underplay Lutheran identity2 (11-12)
poinst to the fact that even during times of repression of Protestantism there was not a mass defection to Catholicism, not even ethnic German Catholicism3 (15)
resistance against central authority, including religious synods, of immigrant Germans4 (16)
urban middle class willing to finance Lutheran church buildings, but little commitment5 (18)
development of EST, adoption of Liberation Theology, progressive leadership within IECLB6 (21-22)
R Gertz, “Os Luteranos no Brasil” Revista de História Regional 6:2 (2001) 9-33

Harley

Describes missionary training at the Antioch mission. (22-24)1 Refers to it as one of the first Brazilian agencies (note “the first” like Tostes) (22)2

need to help young Brazilians overcome cultural naivete. (23)3

focus on spiritual warfare and inner healing (23)4

Tostes

In describing the newness of the Brazilian Missionary Movement claims that the first evangelical Brazilian Missionary Agency was founded in 1976---the Antioch Mission (why is she ignoring denominational missions?!!!!!!!!!!!!!!!)1 (164)

critiques the sending of missionary personnel without adequate care.2 (164)

points to a growing concern with pastoral care.3 (165)

summarizes a pre-field, on-field, post-field model of pastoral care.4 (165-166)

points to the need to develop a theology of suffering which goes against Brazilian stress on beauty and enjoyment. Challenges (1) extreme suffering e.g. War (2) meagre results (3) disease, esp. Malaria.5 (167)

M Tostes, “Preparing to Persevere in Brazilian Missions” in K O' Donnell, Doing Member Care Well: Perspectives and Practices from Around the World, (Pasadena: William Carey Library, 2002) 163–171.

WIckeri

Claims that teaching on missions in more prominent in third world seminaries than in the West.1

P Wickeri, “Mission from the Margins: The Missio Dei in the Crisis of World Christianity” International Review of Mission 93:369 (2004) 182–198.

Ruiz

“While one hundred years ago 95% of Christians lived in the western world, nowadays 70% of believers live in Africa, Asia and Latin America. The most dynamic and growing churches are in this part of the world, with a liturgy, organisation and ministry style that attracts hundreds of people.”1
“1. The missiology of these churches is based more in the local church. The relationship
between the missionary and the sending church is more direct.
2. Most of the Majority World missionaries focus on planting churches and evangelism.
3. The commitment to the missionary work is for lifetime, people do not think of it as
short periods of mission.
4. The new missionary force of the Majority World is growing, while in the West, the
missionary force is declining.
5. In the South-South relationship, there is a bigger ideological proximity.
We have recognised that we have weaknesses to address.
1. Financial support to missionaries frequently is not long term.
2. Many missionaries go to the field with a harvest mentality, like in their own country
and they become frustrated if they only have to sow.
3. There are few candidates for ministries with a less “visible” success, like Bible
translation or cultural interpretation.
4.There is a tendency to send missionaries where the same language is spoken.”2

H Brant “Redefining Missions for the 21st Century” in D Ruiz (ed.), The Two Thirds World Church, Lausanne Occasional Paper No 44, (Lausanne Committee for World Evangelisation, 2004) available online at www.lausanne.org [Accessed August 7 2008] 11–25.

points to the significance of a globalized church.3
“globalized world means that populations are more fluid than ever before. People in
hard-to-reach places are coming right into our back yards. The local churches of our nations
are not doing a very good job at reaching them. Missions, which specialize in cross-cultural
evangelism, are NOT paying much attention to the rapidly shifting demographics of our
Western nations.”4

“Our non-Western colleagues come free from the “arrogance and triumphalism” associated with Western Christianity”5

Yates

“globalization presents Christians with a rare opportunity...to think afresh how we steward the gospel in light of complex global realities, as well as how we conduct ourselves as members of a genuine global faith.”1
refers to how globalization is linked both to what is good and what is evil in the world.2
provides a series of definitions of globalization.3
distinguishes between globalization which refers to specific forces and processes and globalism, specific ideological forces which seek to shape globalization.4
“Globality does not always describe an individual person’s awareness of globalization, but it does describe the unavoidable context of his or her life course and life chances. We are, each of us,
cosmopolitans now”5

“We propose defining globalization as a set of complexly related historical processes by which local situations throughout the world are increasingly interconnected within a single, but often conflicted, social space.”6

“Today, in the wake of the War on Terror and the fear over contagious disease, the world appears less open, however inter-connected it may remain”7

claims that the distinction between refugee and immigrant is becoming unclear, arbitrary and unhelpful.8

“The number of migrants
— defined as people who have lived outside their homeland for one year or more — is estimated at 150 million. These international migrants are unevenly spread across the globe, despite excited xenophobic foreboding that Western societies are being overwhelmed by immigrants. Most global migration takes place within the non-Western world in the form of South-South migration. Sub-Saharan Africa, with an estimated 35 million migrants, has the largest numbers of any continent, followed by Asia and the Middle East. Additionally, most migrants — including the bulk of the world’s 17 million officially registered refugees and asylum seekers — stay in their region of origin. At the same time, there are significant movements of people on-the-move from South to the North. Indeed, it is noteworthy that South-to-North migration accounts for 40 percent of trans-boundary flows.16
What begin as South-South transfers often end up as South-to-North flows.”9 Scope of migration is of course greater because it also affects those who remain geographically static.10

on migrants “The wealthy typically fare well, enjoying amenities cosmopolitan centres offer
in education, culture, entertainment and services, while the poor typically fall between
cracks (or gaping holes) due to insufficient human service infrastructures, crime and
poverty”11

narrates the issue of migration in the Japanese and Canadian churches.12

“It is helpful to remember that contemporary globalization increasingly describes a world in which what is one Christian’s “Samaria, Jerusalem, and the World” turns out to be another Christian’s in reverse; our own familiar localities are another Christian’s “ends of the earth.”13

refers to the concept of “brain drain”. In the case of Christian leaders an ambiguous concept, as many have the opportunity for missionary service in the West/North.14

“It happens that most of the non-Western missionary movement today consists of
lay people who are on the move — of women and children, labourers, refugees, students
and diasporic communities.”15

Critiques the Western model of mission for being dependent on affluence in the sending country.16
“how internationalized Western agencies can unwittingly create a Western mindset for non-Western missionaries in their organization.”17

J Yates, Globalization and the Gospel: Rethinking Mission in the Contemporary World, Lausanne Occasional Paper No. 30, (Lausanne Committee for World Evangelization, 2005) available online at www.lausanne.org [Accessed August 5 2008]

Lausanne World Pulse

G McClung, “Missions with Spanish and Portuguese Accents” Lausanne World Pulse Homepage available online at www.lausanneworldpulse.com [Accessed August 5 2008]

“I can say that “missions with Spanish and Portuguese accents” will be one of the defining trends in the future of world missions.”1

V Steuernagel, “A Mission Voice from Latin America: Partnering for World
Mission” Lausanne World Pulse Homepage available online at www.lausanneworldpulse.com [Accessed August 5 2008]

Refers to the growth in mission awareness in Latin America at a time of immense church growth. In the light of the secularization in previous mission bases, belief that concern for local missions should be retained.2
“Dependency does harm. To some, it gives a dangerous sense of control; however, to many more it generates a false sense of immobilizing invalidity. The challenge before us is to build a reciprocal partnership; this will be best seen when Latino missionaries work not only with Latino immigrants in Europe and North America, but with mainstream mission efforts and churches as well. The practice of partnership could help us to become a Church that will make a difference indeed.”3

affirms a Brazilian imperialism towards other cultures.4

Need to learn to give over a systematic period of time.5

“we must move from divisionism to an ecclesiastical experience that will respect the church that is already in place, seek to work in concert, and sometimes become integrated, with a posture of submission, into works already underway”6

Escobar

“COMIBAM, the largest coordinating agency of Latin American missions shows that the
number of Latin American missionaries in the year 2001 was 6,455. These figures do
not take into account the number of migrants from the majority world that carry on
missionary work in the countries where they move as migrants or refugees.”(15)1
“Catholics in Latin America are concerned by the fact that though half the Catholics of the world live in Latin America, only 2% of the Catholic missionary force comes from that region.”(15)2

argues that in many marginalized churches a stewardship for survival leads to greater voluntarism and lay involvement. (16)3

points to economic and social disparaties as an obstacle to partnership. (17)4

“Third, participation in global mission requires established and durable institutional
structures. Some young churches in the south are characterized by institutional fragility
and weakness which make difficult the existence of a continuous pattern of support and
care for the missionary effort. In the enthusiastic or charismatic phase of a movement
institutional structures are secondary and there is even a revolt against them, because
revival has broken the structures. However, structures are indispensable and again, they
have to be contextual. This contextuality is very important in relation to the frame of
disparity that we have observed above. The reproduction of support structures that reflect
the needs and demands of an affluent society requires drastic revision.” (17)5

wonders whether the IURD should be invited to Edingburgh 2010. (18)6

S Escobar, “Mission from Everywhere to Everyone: the Home Base in a New Century” Towards 2010 Homepage Available online at www.towards2010.org.uk/papers.htm [Accessed August 4 2008]

Escobar

“The paradigm that is ending is the colonial paradigm of "important" missionaries as representatives of the highly civilized and developed world taking a downward mobility trip to civilize and evangelize poor natives in faraway places. That was mission from above, from a position of power, progress, and prestige. In many places now, willingly or unwillingly, mission has to be carried on "from below," from positions of vulnerability, lack of political protection, and scarcity of funds.” (88)1
“At the same time, howeverL from the religious margins of American society, a disorganized and unconventional missionary movement was taking place. Historians have had difficulty recording it or paying attention to it even though in more than one place it had a surprising success” (89)2

“At the same time, howeverL from the religious margins of American society, a disorganized and unconventional missionary movement was taking place. Historians have had difficulty recording it or paying attention to it even though in more than one place it had a surprising success” (89)1
“Having come from the hardships of marginality in Sweden and migration in Chicago, it was not difficult for Vingren and Berg to adopt a self-supporting missionary style, to mix with the common folk and to live with them. Historians now realize that this Swedish strand in the history of Brazilian pentecostals contrasts with the style of the American missionaries who came later when the Assemblies of God in the United States had reached a certain degree of institutionalization and respectability.
Their background as marginal migrants and heretics in Sweden was a definite element in the missionary style that Vingren and Berg adopted. Not having a long-established ecclesiastical tradition, they gave more freedom to the Brazilian converts to find organizational patterns and evangelistic methodologies that were contextual. Baptists, Methodists, and Presbyterians in Brazil had educational efforts and intentional strategies to reach the upper classes and to form a middle class. Berg and Vingren reached the bottom of the social scale and allowed the birth of a church that could be wholly contextual in its social environment.” (90)2

S Escobar, “Mission from the Margins to the Margins: Two Case Studies from Latin America” Missiology 26:1 (1998), 87–95

Sturm

“Mas, segundo a Associação Brasileira no Reino Unido (Abras), o número é bem maior. A entidade calcula que haja mais de 130 mil brasileiros só em Londres. Oficialmente, o número não passa de 8 mil na cidade e 15 mil em todo o país. É justamente com uma freguesia estrangeira, latinos e africanos principalmente, que as igrejas pentecostais e neopentecostais têm se fortalecido. Bem conhecida no Brasil, a Igreja Universal do Reino de Deus segue na Inglaterra os mesmos moldes – seis cultos diários, campanhas de libertação e milagres e os chamados desafios de fé. O pastor da Universal na cidade de Luton, o paulista Miguel (ele não revela o sobrenome), diz que a maioria dos freqüentadores são, além dos brasileiros, portugueses e angolanos. “Mas os ingleses também têm vindo, pois gostam do jeito da igreja”, garante.”1

R Sturm, ““Quem nos converterá?” Christianismo Hoje Homepage available online at http://www.cristianismohoje.com.br/artigo.php?artigoid=34208 [Accessed June 16 2008]

Mesquita

Complains against the anti-denominational attitude of many interdenominacional missions, in whom he detects arrogance. Significant quote:
“Rever a idéia de que ‘as agências não são denominações’. Rever o conceito de
ser denominação. Tipificar a estrutura, os conceitos teológicos, e as ações
missiológicas. As agências plantam igrejas que trazem o escopo teológico das
próprias agências e os missionários, quando plantam uma igreja, carregam os
pressupostos teológicos deles mesmos;”1

M Mesquita, “A Diáspora Brasileira: Mitos na Obra Missionária”Diáspora Evangélica Brasileira Homepage available online at http://www.ivconsulta.adiasporabrasileira.com/documentos.htm [Accessed August 4 2008]

Branco

Refers to those missionaries from the South who come to the North and find difficulty in being accepted by churches/agencies and missionaries in the North, especially due to economic and cultural prejudice.1

A Branco, “Dillema Nortista E Sulista” Diáspora Evangélica Brasileira Homepage available online at http://www.adiasporabrasileira.com/page9.php [Accessed August 4 2008]

DeCarvalho et al

Trend of wishing to develop new church models on the field, and discomfort when dealing with their home church. (4)1
Beyond limited missiological, cultural and linguistic training, problem of lack of re-inforcement training once on the field. (5)2
strong language limitations, yet friends in the host country (7)3
Difficulties in strategic communication (8)4
Need for churches to be more supportive of missionaries in their calling (11) 5

L DeCarvalho, N Jiménez, C González & S Guerreiro, Strengths and Weaknesses of the IberoAmerican Missionary, (Granada: COMIBAM, 2006) available online at www.comibam.org [Accessed August 2 2008]

Zillner

Claim that the growth of the evangelical church in Brazil is not matched by growth in interest in Mission.(3)1

“Resumo dos resultados
Participantes – 2.190
Homens – 58%
Mulheres – 42% [men overrepresented?]
35% com idade entre 21 e 30 anos
33% com instrução universitária completa [too high?]
?9% freqüentam igreja evangélica há mais de 5 anos, sendo que 32% pertencem
ao ramo Batista. [too many Baptists?]
98% crêem que parte do mundo ainda não ouviu falar do Evangelho
78% responderam que Missões é diferente de Evangelismo
99% responderam que fazer Missões transculturais é uma necessidade e
obediência e 92% responderam que é uma tarefa de todo cristão: orando,
contribuindo ou indo.
7% não ouvem mensagens sobre Missões transculturais
21% nunca leram um livro sobre Missões transculturais
25% nunca participaram de um Congresso ou Conferência de Missões
82% estão envolvidos com Missões transculturais: acompanhando, enviando,
sustentando ou orando; 14% estão envolvidos há menos de 1 ano.
1% não tem interesse em Missões transculturais
37% freqüentam igrejas onde não existe ministério ou departamento de Missões
74% freqüentam igrejas que apóiam missionários atualmente” (4)2

Note that there is little analysis of the methodology of the research, nor of potential distortions.

M Zillner & E Zillner, O Evangélico e a Obra Missionária, (São Paulo: SEPAL/AMTB/APMB, 2006) available online at http://pesquisas.sepal.info [Accessed, August 4 2008]

Winter

Patronage: “the church paid for its patronage by a small group of landowning families with the coin of complete subservience to the ruling class.”1

“Thus a sacral society was set up in the new world...God in his heaven, the King of Spain on his throne, the landlord in his 'Casa Grande', this prevailing world view was legitimized by a monolithic religion.”2


Protestants as iconoclastic towards the sacral society.3
Interview with Rubem Alves, focusing especially on Presbyterian swing to the right and expulsion of Shaull.4

D Winter, Hope in Captivity: The Prophetic Church in Latin America, (London: Epworth, 1977)

Mendonca

That is why the first reports about the newly conquered land always mention the duty, and at the same time the privilege, the king has to promote the conversion of the native population...religious mission and commercial interests intermingled.” (368)1

Catholicism established in Brazil according to a medieval hierarchichal order entered by God's grace dispensed by the Church. “the institution that considers itself the exclusive dispenser of the grace extends its power to all spheres of human existence. This constituted a significant trait in the configuration of Brazilian culture” (368-369 quote 369)2
Refers to Portuguese Messianism, later taking the form of Sebastianism [the belief in the return of King Sebastian esp 1580-1640 when Portugal came under Spanish control] popularised by Antonio Vieira. Part of this consisted in building the kingdom of God by Portugal3 (369)
“It can be said that the set of thoughts that predominated in the colonization of Brazil was that of an idyllic Christendom formed and founded under the powerful and sacred mantle of the Portuguese monarchy. The suffering and falls of this idyllic paradise would be endured because of the messianic belief in the return of King Sebastian and in the restoration of the kingdom of God.” (369)4
claims that Islamic fatalism may have influenced Portuguese catholicism and hence Brazilian culture. (369-370)5 suggests that this fatalism may also have come into Brazil through Islamic slaves brought into the country. (370)6

Patronage: emphasis on the faithfulness of Portuguese Kings to the Pope.7 (373)

claims that the official history of Christianity in Brazil begins in 1549 with the arrival of the Jesuits.(374)8

suggests that the introduction of Jansenist ideas in Brazil in the 18th century [Jansenism a form of Catholicism more Augustine and closer to reformation ideas] may have helped open the way for later protestant expansion [Note Figueredo translator of the first Portuguese Bible was a Jansenist] (375)9

“The Society of Jesus performed two important tasks in Brazil: the establishment of missions and the organizing of Indians in villages around them; and the founding of schools, with humanist orientation, that established the foundation of the colonial culture.” (375)10
Pombal's expulsion of the Jesuit's from Portugual and thus Brazil tilted balance of Power in favour of the state. (376)
“The reason why Brazilian unity has been established over a vast territory, compared to the fragmentation of the former Spanish colonies in Latin America, has always been a matter of discussion. Three prominent Brazilian historians have credited such a mysterious unity to Catholic colonizing work. In fact, the dissemination of a form of global thinking of a religious nature, the dissemination of a single language through preaching and education as well as the presence of religious in all parts of Portuguese dominion may have been the main reason for such a unity.15 Americo Jacobina Lacombe says that "There is no doubt that the religious factor represents a unique and valuable contribution for the understanding of the historical mystery of our unity."16 “ (377)11

Points to Catholic priests sympathetic to Protestant influence, suggests Janseist influence.12
Influence of positivism encouraged religious indifference amongst educated classes.13
Points to the fact that Pedro II was a Freemason and had a tense relationship with the Catholic clergy.14
José Manuel da Conceição, who is famous as the first Brazilian Presbyterian pastor, was probably a follower of Father Feijó, favouring an Anglican style reform in Brazil.15
suggests that Immigrant German Roman Catholics became assimilated into the Lutheran Church in Brazil.16
Kalley “was admitted to the inner circle of friends of Emperor Pedro II and convinced the emperor to introduce civil marriage and civil birth and death certificates as well as the establishment of special places in the cemeteries for non-Catholic burials (1863). These acts constituted privileges for the Roman Catholic Church and used to cause serious problems for the new converts to protestantism.”17
“the lower classes constituted by "free men and the poor." The latter, characterized by messianic-millenist ideals, absorbed from the Protestant preaching the ideal of life as a pilgrimage in this world and the hope for a life of blessing in the "celestial future." The congregations formed by the missionaries never overcame this understanding of Christian life.” (384)18
“Because of its weak and denominationally parochial theological education, which made it vulnerable to the theological oscillation and conflicts existing in other theological centres, Brazilian protestantism was never able to make any synthesis that was adequate to the Brazilian cultural environment.” (385)19

AG MENDONÇA,”A History of Christianity in Brazil : An Interpretive Essay ” International Review of Mission 85:338 (1996) 367-387

Comibam

Missiological studies considered less important than Biblical studies; limited language learning and practical anthropology. Lack of recycling courses1 (2)
“The majority of missionaries have the responsibility for raising their own support, even though
they are on the field the majority of the time.
f. The participation of churches and missions agencies is still minimal when it comes to the selection
of field and ministry for missionaries.” (3)2

Problem of back up through things such as health plans and retirement. Issue of women and singles3 (3)
Problem of burnout, yet high percentage of missionaries still wish to stay on the field.4 (4)
points to the financial sacrifice made by Latin American missionaries5 (5)
refers to a cultural problem in Latin America for separating a time for rest and vacation.6 (12)
Problem of denominationalism, and distance between churches and missionary agencies.7 (13)

Links problem between agencies and churches to issues of authority and undefined roles.8 (14)
“The Iberoamerican sending structures in past years has developed: field experience, connections
and support networks with other entities and churches, specialization in areas of work,
communication and an exclusive focus on missions sending that means that now they can offer
their services with greater freedom to be effective in their work. They should capitalize on this
experience.7. There is a need to work better in areas like: the sending of funds to workers on the field, training of personnel to do administrative and accounting work, flexibility in the statutes that allow us to establish and strengthen partnerships with other institutions, constancy in volunteerism, strategies for raising funds, annual work plans, periodic evaluations, legal structures, etc.”9 (14)
problems in dealing with missionary children.10
“Visa problems and issues related to legal residency, together with interpersonal problems
continue to be the first on the list of obstacles to missions work.”11 |(16)

General Report of the III Iberoamerican Missions Congress November 13 -17, 2006, Granada, Spain Comibam Homepage available online at www.comibam.org [Accessed July 31 2008]