Martin

o

prior to the 1950s "Brazil was something of an exception in having a staid Protestant Middle class"¹ (50)

"During roughly their first century in Latin America Protestants were regarded as alien invaders by conservatives...natural opponents of the alliance between church and state, and opponents of the teaching of the Catholic religion in state schools. Liberal governments and anti-clericals regarded them as allies of progress and friends of welfare." ²(50)

1985 Protestant Pastors> Catholic Priests in Brazil ³(50-51)

"two distinctive genealogies...conservative evangelicalism...correct grammar of belief ... Pentecostal ... gifts of the Spirit...two other genealogies propagating rapidly...the Adventists...closely related to the evangelical family...Mormons and Witnesses who belong to quite diffetrent genealogical trees."⁴ (52)

Shift towards autonomy and fragmentation⁵ (52)

Older protestants link with the Protestant Ethic..."had made their way into the lower middle class and professional classes."⁶ (53)

"Pentecostals....constitute a much more extensive engagement with the poor....the flexibility and variety brought about by fragmentation both enables them to stay popular...and to create offshoots which can be offered either to those who are ready for mobility or to those already in the middle class."⁷ (53)

Use of media...due to costs still area of significant North American involvement ⁸(53)

"an explosion of conservative evangelical religion, a shift towards Pentecostalism, a rejection of ecumenism, and the manifestation among many of those involved of the evangelical capacity to unite modern technology with political conservative." ⁹(54)

Breaks in Hispanic dominance: (1) British/ US influence creating Protestant enclaves¹⁰ (55)

(2) Migration to Latin America. Often migrants bring their religion; at times situation may make migrants more open to change. "Thus the Italian community in Brazil provided a fertile seedbed for the origins of a Pentecostal denomination, Brasil para Cristo." ¹¹(56) (3) Slave migration. Interesting not only because it brought African religions but because "Pentecostalism in part originated in black culture...and Pentecostalism today catches fire among the brushwood of spiritist cults with African roots." ¹²(56)

Influence of the Patronato system..."In some countries during the Enlightenment, notably Brazil, the church was neutered and barely recovered. It is true that the Brazilian church was eventually Romanized again in the twentieth century, but the years of attrition left it perilously weak....the Roman Catholic Church has suffered both from the way it was established and the manner in which it was disestablished. "¹³ (57)

Culture often resistant to Catholic teaching...celibacy inintelligible and actual attendance at church often regarded as "suitable only for the very young, the old and the women." ¹⁴(57)

significance of Catholicism not so much in doctrines but in "cultural and national identifications"¹⁵ (58)

divisions in the church over politics make it more vulnerable to Protestantism¹⁶ (58)

"Pentecostalism itself is a form of base community plus the therapeutic recourse to the Spirit found in Umbanda" ¹⁷(61)

Modern Brazilian History: (1) 1800s-1930s (2) 1930s until today with subdivision in 1964¹⁸ (61)

1850s-1930s (1) shift towards modernity whilst power and social structure remained the same (2) emergence of several middle classes, arrival of immigrants (3) shift from NE to SE; modern urban centres developing through industrialization, migration and dispersion of former slaves¹⁹ (61-62)

1891 separation of church and state, re-romanization of RCC ²⁰(62-63)

"Brazilians...were not well disposed towards the priesthood and celibacy, and rarely sought ordination...priests had to be brought in from abroad...the equation between Catholic faith and being a patriotic citizen has had less force and less success in Brazil than in many other parts of Latin America." ²¹(62)

Presbyterians: inital group to make impact. More conservative ones came to Brazil. Divided over nationalism; balance between education and evangelism; ministerial training and freemasonry ²²(63)

Baptists: greater stress on evangelism. More socially inclusive. Decentralized so could cope better with schism; ²³(63)

"The greater success of Baptists relative to Presbyterians presaged the future success of Pentecostals. The Pentecostals were in most respects like the Baptist, only more so."²⁴ (63)

Methodists contributed to education and welfare but not to the church.²⁵ (63)

"Protestants could find an opening either where there was movement as on the frontier, or where there was modest independence." ²⁶(64)

Protestantism: dislike of alcohol; promiscuity and dancing. Attachment to work and social mobility²⁷ (64)

Pastors: rural middle class; ascension of progeny; "were power brokers and patrons in prop²⁸er Brazilian style." (64)

authoritarian spirit in Protestantism paved way for division.²⁹ (64)

1930 Vargas coup--> industrialization + Urbanization. Emergence of working class as actors.³⁰ (64)

1930-1964 rapid expansion of Pentecostalism ³¹(65)

Pentecostalism...fully indigineous "cut people off from the wider society in order to raise them in a new religious framework."³² (65)

"Frase sums this up by saying that Pentecostalism offers the fruits of honesty and thrift and a surrogate family, as well as the chances of participation and a sense of work, meaning and empowerment."³³ (65)

Brasil para Cristo...use of modern communications...participation in secular politics...large central temple³⁴ (65)

expansion of Pentecostals into Middle class exemplified by R. McAlister's Church of New Life³⁵ (66)

1D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 50.

2D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 50.

3D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 50–51.

4D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 52.

5D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 52.

6D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 53.

7D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 53.

8D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 53.

9D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 54.

10D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 55.

11D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 56.

12D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 56.

13D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 57.

14D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 57.

15D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 58.

16D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 58.

17D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 61.

18D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 61.

19D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 61–62.

20D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 62–63.

21D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 62.

22D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

23D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

24D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

25D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 63.

26D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

27D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

28D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

29D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

30D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 64.

31D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

32D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

33D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

34D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 65.

35D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 66.

Martin

Pentecostal anticatholicism: dislike of papism, Marianism and syncretism; experience of persecution¹ (236)

unlike historical denominations, Pentecostals are unwilling to work with Catholics² (236-237)

"Christian Lalive D'Epinay sees Pentecostalism as a refuge for the masses which reproduces much of the closeness and the patronal relations of the hacienda...allows a man to be alienated from society...offers him a free space wherein he may retain at least some dignity."³ (243)

"Brazil was a second "frontier" for many US missionaries because some Southern colonists sought refuge in Brazil after the Civil War."⁴ (255-256)--> encouraged quietism in politics (256)

"any social change connected with Protestantism is restricted to the level of culture rather than structure."⁵ (256)

Presbyterian church--> struggle for national independence; conflict between youth and central bureacracies; after 1964 latter preferred authoritarian solutions⁶ (256-257)

"Pentecostalism went native precisely in the way that many missiological theorists prescribe but in doing so it reproduced some of the features of Brazilian society that one would expect Protestantism to challenge" such as issues of patronage and honour and shame⁷ (257)

defines favelas as rural subcultures looking at an alien urban world."⁸ (258)

Pentecostalism: mutual support; emotional release; sense of ID+dignity; substitute society caring for its own⁹ (258)

Points to Brasil para Cristo's resistance to the military regime¹⁰ (258-259)

discussion of issue of patronage+authority: Pastors instructing members how to vote¹¹ (259)

Politically Baptists--> Moral Majority; Pentecostalism--> central; Historical Protestants--> strongly left or right¹² (259)

"The Latin American heirs of the Iberian empire have suffered cumulative political and economic defeat at the hands of the North American heirs of the British Empire"¹³ (271) sees this as the context in which the arrival of Protestantism in Latin America is to be interpreted¹⁴ (272)

Voluntarism; revivalism and participatory enthusiasm of Evangelical Protestantism in England intensified in North American¹⁵ (273-275)

in America "the prototypes of Pentecostal and evangelical religion now went into full cultural reproduction ready for eventual transportation across the Rio Grande"¹⁶ (274)

In Latin America after 300 years in which religion and social fabric were held together as one process of differentiation is occurring¹⁷ (278) similar process occurred in Britain and then in America. These countries influenced Latin America but nonetheless process is independent.¹⁸ (278)

" As the sacred canopy in Latin America is rent and the all-encompassing system cracks, evangelical Christianity pours in and by its own autonomous native power creates free social space"¹⁹ (280)

Religious influence part of a wider American influence in Latin America²⁰ (280-281)

points to American influence on Catholicism: 1) Charismatic catholicism begun in North America 2) priesthood comes from N. America 3) many partisans of Lib Theology educated/come from North America²¹ (281)

Latin American Pentecostalism as the Latin Americanization of American religion²² (282-283)

influence of urbanization: "Evangelical Christianity is a dramatic migration of the spirit matching and accompanying a dramatic migration of bodies."²³ (284) loss of all ties that bind, familial, communal or ecclesial²⁴ (284) "new cell taking over from scarred and broken tissue"²⁵ (284)

Catholicism--> ecclesiastical functionaries tended to be more concerned with their careers than Catholic devotion, concern with entering political and social elites.²⁶ (288)

Pentecostalism--> first encounter for many with biblical based, personal faith²⁷ (289)Catholic responses in Catholic action and Liberation Theology²⁸ (289)

"Liberation theology has a decided middle class and radical intellectual alien to the localized needs of the 'poor'"²⁹ (296)

re: Secularization tends tentatively to European exceptionalism as in Latin America unlike Europe Protestantism/Pentecostalism came with the rupture of the sacred canopy, not being part of the sacred canopy itself ³⁰(296-298)

1D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 236.

2D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 236–237.

3D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 243.

4D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 255–256.

5D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 256.

6D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 256–257.

7D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 257.

8D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 258.

9D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 258.

10D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 258–259.

11D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 259.

12D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 259.

13D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 271.

14D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 272.

15D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 273–275.

16D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 274.

17D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 278.

18D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 278.

19D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 280.

20D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 280–281.

21D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 281.

22D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 282–283.

23D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 284.

24D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 284.

25D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 284.

26D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 288.

27D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 289.

28D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 289.

29D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 296.

30D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 296–298.

Rega

eference to American interference in the 1950s-1970s in Latin America creating a situation of dependency.¹

criticises Dussel for explaining Latin American Colonialization without exploring the peculiarities of the Brazilian case.²

Tension between a missionary approach in Latin America and the Christendom project of colonial powers.³

Dussel: Latin American colonialization a process which occurred from a eurocentric perspective.⁴ Process of covering the other up, to make him a victim of violence.⁵

First poor and oppressed in Brazil, native indigineous peoples.⁶

Other poor black-->urban worker-->Rural worker-->women-->children⁷

links the rise of prosperity theology with the decline of Liberation theology.⁸

suggests that Baptist individualist conversionism may result in neglecting others who are not Christian.⁹

Refers to a Baptist tendency to focus on salvation, and then eschatology, ignoring wider cosmological aspects.¹⁰

North American influence on Baptists means that a pragmatic ecclesiology results in service being restricted to what is done in the church.¹¹

Points to the way that indigineous culture, and hispanic culture, is distant from that of metropolitan Brazilians.¹²

1LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007), 37-38.

2LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 125.

3LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 162.

4LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 180.

5LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 181.

6LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 228.

7LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 258.

8LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 302.

9LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 325–326.

10LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 327.

11LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 327–328.

12LS Rega, A “Outra” História da Igreja na América Latina escrita a partir do Outro, pobre e oprimido a Alter História Construída por Enrique Dussel, Doctoral thesis, (São Paulo: Pontifícia da Universidade Católica, 2007) 331-332.

Weaver

16th century, failure of Calvinist misison. 17th century failure of Dutch (protestant) invasion ¹(447)

1824 constitution gave freedom of religion ²(448)

success of freemasons and Positivists in the Post-Independence period³ (448-449)

Southern immigrants...set up churches...centres served as bases ⁴(449)

19th century, eventual failure of Methodist missions under Spaulding and Kidder but their writings gave impetus to immigration. ⁵449-451)

For Southerners, despite Catholic dominance "Brazil with its vast land spaces and acceptance of slavery seemed the ideal haven." ⁶(452)

Freedom of religion in Brazil far more restricted than Southerners expectations ⁷(453)

initial missionary project linked to the need to cater for the spiritual needs of Southerners in Brazil yet this acted as a springboard for ministry to the natives, not least through the establishing of schools ⁸(454-457)

conflict between Rome and Masons seen to open door for missions ⁹(461)

focuses on the Development of Methodists in Brazil ¹⁰458-461)

Baptist churches among confederates in Brazil, and link to the opening of the first Brazilian Baptist Churches ¹¹(465-466)

1B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 447.

2B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 448.

3B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 448–449.

4B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 449.

5B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 449–451.

6B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 452.

7B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 453.

8B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 454–457.

9B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 461.

10B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 458–461.

11B Weaver, “Confederate Immigrants and Evangelical Churches in Brazil,” The Journal of Southern History 18:5 (1952), 446–468, 465–466.

Lotz

"In the BWA we have found it difficult at times to propose conversations with other Christian denominations. Brazilian Baptists were very upset with the theological conversations we had sponsored with the Vatican. In fact a memorandum was sent indicating their withdrawal from the BWA if such conversations were held again. Much progress has been made since then. In fact Dr. Fanini recently preached at the funeral service of one of the archbishops!" ¹(19)

1D Lotz, 'Paradigm Shifts in Missiology', The Evangelical Review of Theology 32:1 (2008), 4–21, 19.

Esperandio

remarks on the landmarkist tendencies of American missionaries coming to Brazil ¹(7)

cultural accomodation; lack of investment in theological training; teaching based on repetition² (8)

congregationalism leads to sectarianism and division³ (8)

"Os princípios gerais que norteiam a prática batista, podem ser assim resumidos: 1) aceitação das escrituras sagradas como única regra de fé e conduta, 2) O conceito de igreja como uma comunidade local democrática e autônoma, formada de pessoas regeneradas e biblicamente batizadas,3) separação entre igreja e Estado, 4) absoluta liberdade de consciência, 5) responsabilidade individual diante de Deus, e 6) autenticidade e apostolicidade das igrejas⁴ (9)

biblicist, believing the Bible has answer to all issues.⁵ (10) emphasis on God's will⁶ (10)

conversionist theology focusing on the individual⁷ (11)

emphasis on the before/after nature of conversion and voluntarism⁸ (12-13)

focuses on the dualisms church/state spiritual/material soul(spirit)/body⁹ (13-19)

vegatitive growth having reached the 1 million mark¹⁰

1MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

2MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

3MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

4MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

5MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

6MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

7MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

8MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

9MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

10MRG Esperandio, “A produção de sentido no âmbito religioso: o modo de subjetivação Batista,” Protestantismo em Revista 1:1 (2002), http://200.248.235.130/nepp/revista/001/01mary.htm.

Da Silva

significant English involvement in the slave trade to Brasil, even after it was abolished in the UK. Many Anglicans in Brazil slave owners ¹(3-7)

"No Brasil, a Igreja Anglicana tomou duas atitudes frente à escravidão. A primeira foi de convivência com a instituição escravista que encontrou no país, arraigada profundamente na sua vida econômico-social. Houve uma espécie de anuência, ou acomodação diante do fato, isto é, por parte de comerciantes anglicanos, sua membrezia, comercializar e possuir escravos para o serviço pessoal e empreendimentos. A outra atitude foi de condenação do “horrendo tráfico humano,” conforme a posição do Rev.Walsh nos anos 20 do século XIX" ²(8)

o

attraction of Brazil for slave owning Baptists from US³ (11-12)

"No Brasil, os batistas tiveram duas atitudes frente à escravidão: os primeiros colonos batistas eram favoráveis e foram proprietários de escravos. Os missionários e os batistas brasileiros em geral, após a abolição, em 1888, condenaram o escravismo como incompatível com a fé cristã" ⁴(12)

refers to the purchase and release of a slave by the first Baptist church ⁵

1E da Silva, 'Visões Protestantes Sobre a Escravidão', Revista de Estudos da Religião 1 (2003), 1–26, 3–7.

2E da Silva, 'Visões Protestantes Sobre a Escravidão', Revista de Estudos da Religião 1 (2003), 1–26, 8.

3E da Silva, 'Visões Protestantes Sobre a Escravidão', Revista de Estudos da Religião 1 (2003), 1–26, 11–12.

4E da Silva, 'Visões Protestantes Sobre a Escravidão', Revista de Estudos da Religião 1 (2003), 1–26, 12.

5E da Silva, 'Visões Protestantes Sobre a Escravidão', Revista de Estudos da Religião 1 (2003), 1–26, 13–15.

Cavalcanti ctd

claims that Presbyterian church model was closer to the EPiscopalism of Latin American Catholicism whilst congregational nature of Baptist brought "a brand new way of being a church."¹ (426)

dates of mission churches arrival Lutherans 1826; Methodists 1836; Presbyterians, EPiscopalians and COngr. mid century Baptists 1881² (426)

second half of 19th century: Early Modernization. Initial industrialization and urbanization. improved communications and contact with Northern Hemisphere countries. Openness to innovation³ (426-427)

"political patronage in Brazil proved deadly for the Catholic church."⁴ (428)

Southern Baptists came when Catholic church reached its lowest point. RCC better able to resist Presbyterians earlier.⁵ (428)

North Atlantic Immigration--> needed to maintain economic growth especially after abolition; pressed for religious freedom; use of technology conveyed sense of cultural superiority, including religion⁶ (429)

Southern Baptists benefited from experience and structures of previous settlers⁷ (429)

Presb: 1859 Simonton arrives 1863 first church founded 1890 20 missionaries 12 Brazilian ministers, 59 congregations; 3,199 adult members and 1,461 children⁸ (430) doctrinal intellectual approach attracted elites.⁹ (430) 1879 clash between rationalism and mysticism. Group leave IPB to form Igreja Evangelica Brasileira ¹⁰(430) 1903 conflict over nationalism and free masonry. IPI formed¹¹ (430) Internal divisions and external pressures stunted growth¹² (430-431)

emphasises associative, congregational nature of Baptist co-operation¹³ (431) advantage of simpler theological approach for mission¹⁴ (432) Baptist emphasis on superstition and anti-democratic nature of Catholicism¹⁵ (432) critical move to RJ from which middle class recruits for leadership would come¹⁶ (432) divisions mainly at a congregational level ¹⁷(432) comparative table of growth¹⁸ (433)

"in the case of Brazil, a late arrival, a decentralized form of central governance, and a simpler faith made all the difference.¹⁹" (433)

cites Mendoncas four reasons for greater Baptist success 1) aggressive evangelism 2) direct recruitment 3) simpler church planting 4) rigorous ethical standards²⁰

1H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 426.

2H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 426.

3H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 426–427.

4H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 428.

5H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 428.

6H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 429.

7H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 429.

8H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

9H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

10H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

11H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430.

12H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 430–431.

13H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 431.

14H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

15H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

16H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

17H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 432.

18H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 433.

19H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 433.

20H Cavalcanti, “The Right Faith at the Right Time? Determinants of Protestant Mission Success in the 19th-Century Brazilian Religious Market,” Journal for the Scientific Study of Religion 41, no. 3 (September 2002): 423-438, 434.

Cavalcanti ctd

history of Baptist mission in Brazil, especially in the conflict with Catholicism. Missionaries saw RCC as holding back the modernization and the democratization of Brazil ¹(79-81)

"Essas pressões internas e externas limitam o crescimento da Igreja e contribuem para a perda da sua identidade anglo-saxônica. Pelo resto da sua história a Igreja Presbiteriana do Brasil irá perder lideranças e congregações por conta de divisões internas. Cada perda deixa a Igreja com um residual de líderes bem mais dogmáticos, de pensar mais rígido e inflexível, que aos poucos transformarão o sistema representativo e democrático original numa organização religiosa altamente centralizada nas mãos dos clérigos e doutrinariamente ortodoxa." ²(77)

Among reasons for qualified success of both missions:

(1) use of modern communications; often based in North America (e.g. printing presses)

(2) setting up of schools, though not generating many conversions provided respectability

(3) theological training, development of national leadership

(4) geographical spread ³

(81-84)

Greater success of Baptists:

(1) stronger anti catholicism (2) radical ethic (3) quicker training of leaders (4) less divisions⁴ (84-85)

1H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 79–81.

2H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 77.

3H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 81–84.

4H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 84–85.

Cavalcanti Projeto

"...no século XIX as igrejas protestantes norte-americanas trazem para o Brasil uma fé jingoística, que aceita incondionalmente as promessas do Iluminismo como interpretado pelos norte-americanos, e que vê nos Estados Unidos a expressão maior da nação moderna. Para os missionários a sua pátria é "abençoada" com liberdades políticas e civis, e com associações voluntárias que contribuem para o alto senso de integração comunitária e de identidade nacional, exatamente por professar a fé protestante. A nação americana é apresentada no Brasil como um país baseado em princípios de tolerância religiosa, iniciativa privada e igualdade política. O Brasil, por outro lado, é visto como um país carente do Iluminismo e do Protestantismo, ainda sobrecarregado pela herança ibérica, profundamente católica, oligárquica, e patrimonial" ¹(64)

difficulty of conflict with Latin American culture; slow growth; considerable hard work by missionaries. ²(64)

"No caso dos presbiterianos e batistas no Brasil, por exemplo, mesmo depois de vinte e cinco anos de trabalho eles terão menos de cinco mil convertidos em cada denominação numa nação que tem milhões de adultos."³ (64)

great rupture required of convert ⁴(65)

"As duas missões protestantes chegaram ao Brasil no mesmo período (século XIX) que as outras missões consideradas históricas chegaram, mas separadas por um espaço de vinte e cinco anos. Todas as missões protestantes "históricas" chegaram ao Brasil durante o reinado de D. Pedro II. Os metodistas chegam primeiro em 1836, quatorze anos após a independência e cinco da abdicação de Dom Pedro I. Os presbiterianos, episcopais, congregacionais e luteranos chegam por volta da metade do século, no auge do reinado do segundo imperador brasileiro (Léonard, 1963; Mullins, 1896; Wedeman, 1977; Willems, 1940). E os batistas chegam por último, começando o seu trabalho missionário em 1881 (Bell, 1965; Crabtree e Mesquita 1937-40)." ⁵

1H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 64.

2H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 64.

3H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–9364.

4H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 65.

5H Cavalcanti, 'O Projeto Missionário Protestante no Brasil do Século 19: Comparando a Experiência Presbiteriana e Batista', Revista de Estudos da Religião 1 (2004), 61–93, 66.

Cavalcanti Paths

European missions tended to take a sponsored, monopolistic approach; whereas American missions took a competitive approach¹ (383)

"While colonial churches were compatible with other transplanted social institutions in Asia and Africa, in Latin America there was a clear gap between the culture behind the exported faith and local culture."² (383)

Southern Baptist Convention: i) church planting ii) voluntaristic iii)focus on conversion iv) emphasis on the need for free-thinking educated citizenry / Presbyterian Missions: i) denomination building ii) religious education iii) freedom, capitalism and progress³ (385)

both emphasized the need for orthodoxy and asceticism in ethics⁴ (385) both shared a critique of Catholicism "They argued that Brazilian Catholicism lacked the spiritual power to lead Brazilians to real progress."⁵ (385)

Describes the growth of the Baptist work until the Brazilian Baptist convention was founded in 1907⁶ (385)

schools did not create many converts but fostered greater tolerance for Protestantism⁷ (386)

WWII and COld War--> Brazil comes under American influence...Period of Brazilian growth and instability; two paths for missionaries i) follow denominational strategy ii) engage with Brazilian social problems ⁸(386-387)

Baptist Crabtree: conformity to denominational strategy; remembered as a model pastor/churchman⁹ (388-390)

Presbyterian Schaull--> emphasis on how concern with social justice and transformation ended in conflict with church authority and termination of mission stint ¹⁰(390-392)

Presents Crabtree as a model of diffusion in which host culture is transported and Schaull as a model of acculturation¹¹ (393-394)

1H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 383.

2H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 383.

3H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 385.

4H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 385.

5H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 385.

6H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 385.

7H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 386.

8H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 386–387.

9H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 388–390.

10H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 390–392.

11H Cavalcanti, “Human Agency in Mission Work: Missionary Styles and Their Political Consequences,” Sociology of Religion 66:4 (2005) 381–398, 393–394.