Macchia

"the Pentecostal movement has managed, in just less than a century, to contribute to nearly as many different divisions as it took the rest of the church a millennium to produce."¹ (340-341)

o

"Pentecostals who choose not to build relationships with other people who claim to be Christian run the risk of being charged with intolerance, with proselytism, or of inciting the rhetoric of 'Holy War'... As the world becomes smaller, members of other religions are looking to ecumenical groups for help in putting a stop to evangelism...among their members. The lack of Pentecostal input into these discussions makes this a very dangerous state of affairs."² (352-353)

JM Davis in 1943 studied "the leadership styles, message, training methods, and lower class audience of Brazilian Pentecostals" concluded that Pentecostals were suited to evangelising the people of Brazil ³(42)

"As David Martin noted of Latin American Pentecostalism, divine healing along with ecstatic speech, testimonies, and music served to create a distinctive atmosphere of lay participation in worship, in which the voiceless gained an important voicE"⁴ (19)

argues that Global Market Culture is idolatrous and pernicious. Fears that in moving from their ascetic origins to the hedonism of prosperity theology some Pentecostals may be capitulating to this new idol ⁵(386-395)

o

"In a church in Brazil I once heard a woman give a testimony in which she thanked God that although she once did not have a colour TV, now she had onE Rather than helping her to question the consumer way of life, which is the main rival of Christian faith today, her church seemed to strengthen and undergird those values."⁶ (392)

1990 marked the appearance of "the first comprehensive works on Latin American Protestantism and politics"⁷ (133)

o

"Foreign missionaries helped to spark, not create, a new religious tradition in Latin America. The impulse for new churches, membership, and the vast majority of leaders came from Latin America."⁸ (134)

1CM Robeck, Jr.,' Pentecostals and Ecumenism in a Pluralistic World', in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 338–362, 340–341.

2CM Robeck, Jr.,' Pentecostals and Ecumenism in a Pluralistic World', in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 338–362, 352–353.

3LG McClung, Jr., ''Try to Get People Saved' Revisting the Paradigm of an Urgent Pentecostal Missiology', in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 30–51, 42.

4F Macchia, 'The Struggle for Global Witness: Shifting Paradigms in Pentecostal Theology' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999), 8–26, 19.

5H Cox, ' 'Pentecostalism and Global Market Culture': A Response to Issues Facing Pentecostalism in a Postmodern World' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 386–395.

6H Cox, ' 'Pentecostalism and Global Market Culture': A Response to Issues Facing Pentecostalism in a Postmodern World' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 386–395, 392.

7E Cleary, 'Latin American Pentecostalism' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 131–150, 133.

8E Cleary, 'Latin American Pentecostalism' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 131–150, 134.