Matviuk

Latin American Pentecostalism consisting mainly of females and young people who on the whole are poor and collectivistically oriented ¹(207)

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"The early Pentecostals of the twentieth century considered themselves as God's end-time people, who by his grace, were 1) saved, 2) sanctified and 3) baptized in the Holy Spirit." ²(208)

Follows Harvey Cox in pointing out 5 main practices 1) experiential spirituality

2) celebrative worship 3) practicality 4) social criticism 5) inclusive community Bernardo Campos re: Latin American Pentecostalism 1) spirituality

2) social protest 3) social change³ (208)

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"From a communication stand point, it is having people as central that partially accounts for the success of the Pentecostal message."⁴ (209)

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Pentecostalism as a popular movement communicates itself in a multicultural and popular way⁵ (209)

Pentecostalism as folk religion⁶ (210)

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Pentecostalism built upon pre-colonial and Catholic concepts of faith being rooted in life and experience. "Therefore Latin American Pentecostalism re-injected sacredness and transcendence of the religious experience...not related to the official religion."⁷ (211)

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from the culture Latin American Pentecostalism also take the importance of event. Celebrative worship and communal living. Critique from Protestants of syncretism due to the acceptance of cultural practices earlier protestants had rejected ⁸(211-213)

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Pentecostal ritual field "is comprised ritual space, time, objects, sounds and language, identities or roles, and actions, behaviours and gestures which interact and overlap with each other...a drama "aimed toward an encounter" ...iconic dynamic...an interplay of ritual sounds, ritual sights, and kinesthetic. Fellow believers function as sacred icons....a feeling of solidarity arises among the participants creating a special ground for community, influencing the ways in which God is experienced." ⁹(214)

"personal narratives, create an ethos in communion with the Spirit in which the speaker and the audience become one, reinforcing communal participation and testimony as a peculiarity of Pentecostal liturgy."¹⁰ (217)

influence of Black spirituality¹¹ (218)

openness for the participation of women¹² (218)

1M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 207.

2M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 208.

3M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 208.

4M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 208.

5M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 209.

6M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 210.

7M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 211.

8M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 21–213.

9M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 214.

10M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 217.

11M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 218.

12M Matviuk, ' Latin American Pentecostal Growth: Culture, Orality and the Power of Testimonies', Asian Journal of Pentecostal Studies 5:2, 205–222, 218.