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)

Various

Describes the first “evangelical” service in Brazil by French calvinists and its tragic outcome.¹

Unisinos, “Justiça manda recolher livro do Padre Jonas Abib” Unisinos Homepage available online at http://www.unisinos.br/ihu/index.php?option=com_noticias&Itemid= 17/05/08

describes how the Judiciary in Salvador ordered that copies of a book by a CCR priest, critical of ABRs be taken out of circulation.²

P Asay “Indigenous Indignation” Christianity Today Homepage available online at http://www.christianitytoday.com/ct/article_print.html?id=54144 14/03/2008

Outlines controversy over YWAM amongst indigenous groups, especially after rescuing a child condemned to death by a tribe.³

V Gonçalves, “Pobres e Solidários” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471 15/05/2008

evangelicals are those who make most donations to their groups.⁴ Most donations go from one Christian to another, not going to institutions.⁵ Higher amount of time and voluntary work.⁶

New poor: urban, became evangelical/ Old Poor: rural, remains catholic.⁷

V Gonçalves, “Grandes desafios de uma jovem Igreja” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33470 15/05/2008

Criticisms of evangelicals : authoritarian, lack of intellectual preparation, too mystical.⁸

Compares speed of Baptist Church in “punishing” Fanini with impunity in political parties.⁹

C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

refers to the way that followers of the Hernandes couple remain faithful to them, despite their arrest for smuggling $56,000 into the US. Couple alternate between prison and house arrest from where they make a videolink to the service.¹⁰

Arrest hustified as a tribulation and work of the enemy.¹¹

Future of the church uncertain, couple must remain until 2009 in the US, and if they were to return, under current conditions they would be arrested and prosecuted for money laundering, tax evasion and “estelionato.”¹²

Claims that approx 30% of members have left church after arrest.¹³

1R Schünemann, “450 Anos do Primeiro Culto Evangélico no Brasil”Café Teológico Homepage available online at http://www.cafeteologico.com.br/br/index2.php?option=com_content 23/04/2008

2Unisinos, “Justiça manda recolher livro do Padre Jonas Abib” Unisinos Homepage available online at http://www.unisinos.br/ihu/index.php?option=com_noticias&Itemid= 17/05/08

3P Asay “Indigenous Indignation” Christianity Today Homepage available online at http://www.christianitytoday.com/ct/article_print.html?id=54144 14/03/2008

4V Gonçalves, “Pobres e Solidários” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

5V Gonçalves, “Pobres e Solidários” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

6V Gonçalves, “Pobres e Solidários” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

7V Gonçalves, “Pobres e Solidários” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid-=33471

8V Gonçalves, “Grandes desafios de uma jovem Igreja” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33470 15/05/2008

9V Gonçalves, “Grandes desafios de uma jovem Igreja” Christianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33470 15/05/2008

10C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

11C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

12C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

13C Fernandes, “Lealdade acima de tudo” Cristianismo Hoje Homepage available online at www.cristianismohoje.com.br/artigo.php?artigoid=33463 15/05/2008

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

conversion linked to independence, either through self-employment or by the despair caused by the loss of support¹ (186)

"Protestantism emerges at a certain point in the opening of a society...picks up sectors beginning to detach themselves through classic processes of differentiation and marginality.²" (202)

"faith spreads from relative to relative, neighbour to neighbour, but rarely from door to door ³(203)

Pentecostalism both an activation of elements latent in Catholicism and the realization of elements of the Protestant Ethic⁴ (203)

"Evangelical religion and economic advancement do often go together and when they do so appear mutually to support and reinforce one another" ⁵(206)

economic advancement--> groups of strangers who support one another: Mormons, both Americanization + Protestant ethic; JWs and Adventists: Protestant Sectarient mentality⁶ (207)

"benefficient effect of learning to read and preparing to preach"⁷ (213)

one century ago in Brazil Protestantism associated with liberal middle classes⁸ (226)

R. Frase "a whole new network of relationships between patrons and clients was created through a complex organization of churches, schools, seminaries, hospitals, etc... open and democratic promise of Protestantism was partly diminished by the pressures and exigencies of the system in which it had to operate."⁹ (226)

C. Mariz, self help common among the poor, not just in Pentecostals and CEBs. These however offer "alternative networks" with a "national scope and sacred sanction"¹⁰ (227)

ROlim: Pentecostals in commerce and service sectors. Social advancement more common among historical Protestants than Pentecostals¹¹ (227-228)

historically Pentecostalism leads to a dualism between 'the church' and the 'world'¹² (234)

in response to elite intellectual criticisms of this Pentecostal dualism "From their point of view, it is of the nature of poverty that the poor are too intellectually impoverished to know where their earthly treasure is located."¹³ (235)

re: Politics "There is no route which Pentecostal doctrine absolutely precludes, except adherence to a movement which is doctrinally atheistic."¹⁴ (236)

1D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 186.

2D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 202.

3D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 203.

4D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 203.

5D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 206.

6D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 207.

7D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 213.

8D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 226.

9D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 226.

10D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 227.

11D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 227–228.

12D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 234.

13D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 235.

14D. Martin, Tongues of Fire: Explosion of Protestantism in Latin America,(Oxford: Blackwell Publishers, 1990) 236.

Santos

"Em outras palavras, nem a metáfora das ondas, nem a particularidade de uma experiência eclesiástica, dariam conta do evento mais profundo e forjador de mudanças que foi o encontro - e a relação - entre o protestantismo e a cultura brasileira." ¹(63) believes that the wave metaphor underplays the continuum aspect of Brazilian protestantism ²(63)

austere nature of Protestantism presented by Montello³ (66)

early protestants in Brazil tension between relatively small number and their significant institutions⁴ (71)

in a context of weak Protestant iconography focuses on the two ways picture; claims that it involves a denial of Brazilian culture ⁵(73-76)

1L Santos, 'O Paraíso e o Capitel: Representações do Protestantismo no Brasil Republicano (1910-1920)', Revista de Estudos da Religião, 1 (2003), 61–79, 63.

2L Santos, 'O Paraíso e o Capitel: Representações do Protestantismo no Brasil Republicano (1910-1920)', Revista de Estudos da Religião, 1 (2003), 61–79, 63.

3L Santos, 'O Paraíso e o Capitel: Representações do Protestantismo no Brasil Republicano (1910-1920)', Revista de Estudos da Religião, 1 (2003), 61–79, 66.

4L Santos, 'O Paraíso e o Capitel: Representações do Protestantismo no Brasil Republicano (1910-1920)', Revista de Estudos da Religião, 1 (2003), 61–79, 71.

5L Santos, 'O Paraíso e o Capitel: Representações do Protestantismo no Brasil Republicano (1910-1920)', Revista de Estudos da Religião, 1 (2003), 61–79, 73–76.

Mendonca

AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79.

Briefly refers to an “invasion protestanism” attempted by French Hugenots and then Reformed Dutch invaders. Lack of success of invasions resulted in ephemeral nature of mission initiatives.¹

English influence/power over Portugal led to 1810 Treaty allowing Protestant entry/worship in Brazil but no proselytism allowed.²

German immigrants both Lutheran and reformed but organised as a common church under Lutheran identity (IECLB).³

IELB: somewhere between an immigrant church due to its German-American origin, and a mission church due to its intent to integrate in Brazilian culture.⁴

IECLB greater integration into Brazilian culture through the use of Portuguese in services and creating EST.⁵

Lutheran community numbering at close to a million.⁶

Ethnic protestant communities within urban areas.⁷

Role of Bible distributors seen to prepare the way for future missions, considered the poioneers of Brazilian protestantism- Daniel Kidder and James Fletcher.⁸ Refers to communities predisposed to accept Protestantism due to their prior reading of the Bible.⁹

J. Spaulding-methodist- first missionary in Brazil 1836 ended in 1841, restarted in 1876.¹⁰

Claims that all religious reformed traditions were present in Brazil by the end of the Empire with only the Presbyterians receiving autonomy during this period.¹¹Dates Baptist autonomy to 1925 with the Questao Radical.¹² points to the influence of nationalism and freemasonry in both cases.¹³

describes the period between 1930-1960 as a period of greater cooperation between Brazilian churches which ends with the military dictatoship as churches become more inward focused concerned with their own identities.¹⁴

1930s-1960s: (1) Churches favoured by anti-catholicism in Brazilian societies (2) Arrival of elements of the Social Gospel (3) Evangelism through campaingns and “series de conferencias” (4) Basketball, Mothers Day brought to Brazil through Protestants.¹⁵

1950s contemporary theological debates hit Brazilian seminaries/churches. Emergence of youth groups that were more ecumenical and concerned with social justice.¹⁶

Churches unready for this, fundamentalist influence of Carl McIntire, decline of youth congresses.¹⁷

“Se os protestantes de imigração formaram guetos culturais, os de missão criaram ilhas éticas. Ambos se tornaram estranhos à cultura brasileira aberta em seu modelo católico de cristandade.”¹⁸

Individualism of protestantism does not adjust to mass culture of Brazil.¹⁹

Pragmatic revivalism of missionaries coming to Brazil (1) minor role given to philosophy in education (2) reason-emotion dichotomy²⁰

Political conservatism of evangelical politicians.²¹

“As comunidades religiosas protestantes contribuem, ao exigir para si a presença de adeptos cujas famílias não pertencem, no seu todo, ao seu grêmio, para desestruturar grupos de solidariedade primária que se estendem a todos os demais de ordem secundária, como escolas, clubes, partidos e assim por diante.”²²

influence of pre-millenial thought and rejection of social gospel.²³ relationship to an attitude of pilgramage towards Brazil.²⁴

claims that neopentecostal churches do not emphasise the Holy Spirit as much. Rejects the label of fundamentalism because they do not read the Bible literally but for illustration.²⁵

1AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 49–52.

2AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 52.

3AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 52.

4AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 52.

5AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 53.

6AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 53.

7AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 53.

8AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 54.

9AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 54.

10AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 55.

11AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 55.

12AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 55–56.

13AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 56.

14AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 56–57.

15AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 58.

16AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 59.

17AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 59–60.

18AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 61.

19AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 62.

20AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 64–65.

21AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 67.

22AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 68.

23AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 69–71.

24AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 71.

25AG Mendonça, “Protestantismo brasileiro, uma interpretação histórica” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 49–79, 75.

TBH

o

" Jovens e religiões entre 2000 e 2004 e em três pesquisas (%)

2000 2003 2004

Catolicismo 73,0 65,0 55,0

Evangélicos 14,2 20,0 21,5

Espírita/Afro 3,3 3,0 2,8

Sem religião 9,3 11,0 16,3¹

*

O de Souza, ' Acusada de atacar cultos afro, Record sofre derrota jurídica', Teologia Brasileira Homepage, check URL! Visited 29 January 2008.

Notes

"Junto com o Ministério Público Federal, estas organizações propuseram ação civil pública, exigindo direito de resposta a representantes do movimento negro pelo que consideram “demonização” dos cultos afro-brasileiros na programação das emissoras, que agora recorrem no Supremo Tribunal Federal."²

*

C. Carvalhaes, ' O caso Record- Religião, cultura e negritude no Brasil', Teologia Brasileira Homepage, URL Check, visited 29 January 2008.

Notes

o

"Todos sabem que a pregação do bispo Edir Macedo tinha/tem como inimigos centrais a Igreja Católica Romana e os cultos afro-brasileiros."³

"Definido assim, de maneira bruta, o evangelismo desenvolvido por várias de nossas igrejas parece ser mais de ataque do que de convite, mais de ódio do que amor, mais de truculência do que de entendimento, mais de vilipendiação do que de restauraçãO Essa estratégia teológica baseada numa interpretação virulenta da Bíblia, gera crentes tão belicosos como qualquer outro de qualquer religião fundamentalistA O alvo missiológico vem embrulhado tanto pela restauração como também, e essencialmente, pela destruição."⁴

"Essa postura de várias igrejas evangélicas é alarmante porque coloca em risco a democracia religiosa que queremos viver em nosso país. "⁵

Points to reputation for lack of love that some churches are getting, including throwing stones at terreiros. ⁶

"Nesse processo, vamos destruindo não só outras tradições religiosas, mas também partes importantes da nossa herança cultural. Ao destruir as religiões afro-brasileiras, estamos destruindo a nós mesmos! Pois a diversidade religiosa é parte da tecitura de nossa cultura e, de um jeito ou de outro, de nossa alma brasileira."⁷

1A Fonseca, ' O jovem e a religião- Em busca de uma nova gramática', Teologia Brasileira Homepage [check URL], visited 19 January 2008.

2 O de Souza, ' Acusada de atacar cultos afro, Record sofre derrota jurídica', Teologia Brasileira Homepage, check URL! Visited 29 January 2008.

3 C Carvalhaes, ' O caso Record- Religião, cultura e negritude no Brasil', Teologia Brasileira Homepage, URL Check, visited 29 January 2008

4 C Carvalhaes, ' O caso Record- Religião, cultura e negritude no Brasil', Teologia Brasileira Homepage, URL Check, visited 29 January 2008

5 C Carvalhaes, ' O caso Record- Religião, cultura e negritude no Brasil', Teologia Brasileira Homepage, URL Check, visited 29 January 2008

6 C Carvalhaes, ' O caso Record- Religião, cultura e negritude no Brasil', Teologia Brasileira Homepage, URL Check, visited 29 January 2008

7 C Carvalhaes, ' O caso Record- Religião, cultura e negritude no Brasil', Teologia Brasileira Homepage, URL Check, visited 29 January 2008

nunez

"O movimento Atletas de Cristo nasceu em abril de 1978, em Belo Horizonte (MG),com o pastor Abrahão Soares e o goleiro João Leite (Atlético – MG). É um movimento formado por atletas evangélicos que atuam nas mais variadas modalidades esportivas e que pertencem a diversas igrejas evangélicas sendo, por isso, um movimento paraeclesiástico. O conceito “evangélico” aqui usado refere-se a todos os seguidores das igrejas: protestantes, pentecostais e neopentecostais." ¹(1)

"Hoje, já existe um certo consenso de que tanto o futebol como o carnaval não são necessariamente alienantes, mas podem ser usados para este fim. Assim como a religião." ²(3)

"O período inicial do movimento Atletas de Cristo coincide com uma nova fase das igrejas evangélicas, classificado por neopentecostalismo (MARIANO, 1999). Trata-se de um movimento que provocou mudanças profundas nas igrejas pentecostais. Surgiu a chamada Teologia da Prosperidade e ocorreram mudanças na estética e no comportamento dos evangélicos. Cresceu a “bancada evangélica” no Congresso Nacional. Esta nova fase é também conhecida por “terceira onda” do pentecostalismo (FRESTON, 1994: 67). A igreja mais representativa neste caso é a Igreja Universal do Reino de Deus, fundada em 1977. Outras também importantes são: Sara Nossa Terra (1976); Igreja Internacional da Graça de Deus (1980) e Renascer em Cristo (1986)." ³(5)

"Durante a última etapa da Ditadura Militar... consolidaram-se organizações religiosas de matriz católica, mas que contavam com a participação de membros das igrejas do protestantismo histórico. ...a Comissão de Pastoral da Terra (CPT),...o Conselho Indigenista Missionário (CIMI), formado por católicos e luteranos. Estes organismos ecumênicos participaram ativamente dos movimentos pela

redemocratização do Brasil, juntamente com outras organizações inter-religiosas. Cabe ressaltar que a maior parte das igrejas pentecostais recusou-se a participar destes movimentos ecumênicos. Uma das exceções foi o caso do pastor Manoel de Mello, crítico da ditadura militar, membro do Conselho Mundial de Igrejas (CMI)" ⁴ (5)

pentecostal churches active in integrating migrants into the cities during the 80s...the lost decade. ⁵(5)

links emergence of neo-pentecostal churches with the neo-liberal phase and attributes their success to prosperity theology ⁶(6)

"A direção do movimento Atletas de Cristo sempre posicionou-se contrária aos princípios da Teologia da Prosperidade. No entanto, a tentação de associar o sucesso no esporte com a adesão a Deus, está sempre presente nos depoimentos dos atletas."⁷ (6)

refers to the behavioural and dress codes of the pentecostals ⁸(6-7)

"As igrejas neopentecostais mudam radicalmente os “usos e costumes” dos evangélicos: introduzem os mais variados ritmos musicais nos cultos e reuniões (samba, pagode, rock, hard rock, hardcore, reggae, funk, rap, hip hop, eletrônica, entre outros), liberam as regras sobre o uso de roupas e acessórios, flexibilizam as orientações sobre comportamento sexual, entre outras mudanças." ⁹(7)

"A maioria das igrejas investe na chamada “música gospel”...há uma “indústria da música gospel”, com gravadoras de CD, estúdios, festivais e rádios “FM Gospel”, com forte presença no mercado fonográfico. A música gospel faz parte do proselitismo evangélico (PINHEIRO: 1998). Nossa pesquisa sobre os Atletas de Cristo também mostra o uso do futebol, e demais esportes, como instrumento para a divulgação da mensagem evangélica ¹⁰(7-8)

1FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), http://www.pucsp.br/nures/revista2/index.htm, 1.

2FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 3.

3FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 5.

4FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, .

5FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 5.

6FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 6.

7FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 6.

8FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 6–7.

9FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 7.

10FJ Nunes, ' Futebol, religião e política entram em campo', Nures 2 (2006), URL

http://www.pucsp.br/nures/revista2/index.htm, 7–8.

McD et al

2/3 of citizenry in Brazil belong to voluntary associations¹ (919)

Claims that in Brazil churches chose to mobilize against authoritarianism² (923)

Link between membership of church and associational participation in Brazil³ (925)

Focus on RCC resistance to military dictatorship⁴ (930)

1P McDonough, DC Shin & J Moisés, “Democratization and Participation: Comparing Spain, Brazil, and Korea” The Journal of Politics, 60:4 (1998), 919–953, 919.

2P McDonough, DC Shin & J Moisés, “Democratization and Participation: Comparing Spain, Brazil, and Korea” The Journal of Politics, 60:4 (1998), 919–953, 923.

3P McDonough, DC Shin & J Moisés, “Democratization and Participation: Comparing Spain, Brazil, and Korea” The Journal of Politics, 60:4 (1998), 919–953, 925.

4P McDonough, DC Shin & J Moisés, “Democratization and Participation: Comparing Spain, Brazil, and Korea” The Journal of Politics, 60:4 (1998), 919–953, 930.

von Sinner

points to patronage as an obstacle towards cidadania

"the churches have a special contribution to make because they, at least ideally, foster a strong notion of equality whilst maintaining personal relationships, in that they stress individual freedom and belief as well as the believer's belonging to the catholicity of the church of Christ which transcends all boundaries." ¹(240-241)

claims that "the churchs mobilize far more people than any social movement in Brazil."² (241)

o

sees the CEBs as being set up to stand against communist Rural leagues and Pentecostal churches, but acquired a progressive political stance when faced with the reality of poverty and military dictatorship (³242)

o

protestant and pentecostals on the whole compliant with the military regime ⁴(243)

o

Pentecostals/ Neo-Pentecostals "In Congress, they hold high the banner of religious liberty "

reflects on the fostering of cidadania by the Assemblies of God through the restoration of lives and families⁵ (243-248)

claims there is a tension between the power of patronage held by the pastor and the democratic claims of the outpouring of the spirit⁶ (247)

" crentes find support for feeling and acting like citizens; they are part of cidadania, even if they do not take part in social movements that seek to transform society."⁷ (248)

o

critiques Pentecostal participation in politics for its concern in resisting Roman Catholicism and seeking benefits for churches, and the lack of a wider vision for society (⁸250)

claims that evidence for this lack of vision is present in the way pentecostal politicians can be found across the spectrum ⁹(250

1 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 240—241.

2 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 241.

3 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 242.

4 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 243.

5 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 243–248.

6 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 247.

7 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 248.

8 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 250.

9 R Von Sinner, 'Healing Relationships in Society: The Struggle for Citizenship in Brazil' International Review of Mission 93:369 (2004), 238–254, 250.

Williamson

although overall humanitarian record of RCC in Latin America prior to 1960s is largely negative, what social consciousness did emerge, emerged through the RCC ¹(163)

"Perhaps because of the ritual surrounding death in preliterate civilizations, the mystique of death in Cahtolicism has special significance to Latin Americans" ²(164)

"Closely on the heels of the conquistadores came the clergy"³ (165)

clergy-> zeal for conquest and conversion; some were devoted to the Indians; failed attempt to incorporate natives in emerging European culture ⁴(166-167)

outlines RCC opposition to independence of Spanish colonies but does not explore the case of Brasil ⁵(167-168)

"Brazil was spared the worst of the inquisition and the church was not as large a landholder as in Hispanic America"⁶ (171)

intimate link of RCC with government reducing autonomy and disconnecting from the people⁷ (171)

3rd largest Clerical hierarchy in the world yet a lack of priests "The individual and the community are left to their own resources" ⁸(171)

"Umbanda...represents a mélange of seances, healing and ingredients from African and indigenous sources." ⁹(172)

Candomble plays a role of identity and personal meaning for many Afro-Brazilians ¹⁰(172)

"although most Latin Americans are baptized, confirmation and marriage fall far below the Catholic norm." ¹¹(178)

Although Protestantism is a minority religion the number of active protestants and active Catholics is equivalent ¹²(183-184)

Protestantism a means of expressing anticlericalism ¹³(184)

"Methodists at least in Brazil, may feel theologically closer to Catholics than they do to certain Protestant variants." ¹⁴(186)

Latin American Protestants presented as a cross between 18th century British Methodism and 20th century North American Pentecostalism¹⁵ (186)

emphasises Protestant contribution in education, medicine and sanitation¹⁶ (187)

1RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 163.

2RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 164.

3RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 165.

4RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 166–167.

5RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 167–168.

6RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

7RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

8RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

9RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 172.

10RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 172.

11RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 178.

12RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 183–184.

13RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 184.

14RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 186.

15RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 186.

16RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 187.