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

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.

Scalon

"Brazil, with a population in excess of 180 million, occupies almost half the South American continent. As an industrial nation it ranks eighth in the world, yet it has its own internal third world. It is the largest Catholic country in the world, though our data suggest that religious affiliation is also somewhat unstable. Seventy-one percent of Braziliansare Catholic; 11 percent are Protestants (mostly Evangelical, Baptist, Adventists and members of the Assemblies of God); 11 percent have no religious affiliation but believe in God (a choice that the standard Brazilian questionnaire permits); 6 percent belong to cults (a collection of some25 groups, most of which have less than 1 percent of the population);and less than 1 percent say that that they do not have a religious affiliation and do not believe in God." ¹(13)

*

pagan religious beliefs which Orthodox Catholics in Brazil do not find inconsistent with their beliefs.² (14)

*

"However, Catholicism has a higher rate of retention than do any of the other religious groups. More than two-fifths of those who were raised Protestant are no longer Protestant, which is what one would expect of sect like groups. The Catholic Church picks up 16 percent of those who were raised Protestants. Obviously religious change in Brazil is frequent."³ (14)

claims that on issues of doctrine and moral practice, Protestant converts are "in many respects...better Catholics than are Brazilian Catholics."⁴ (14)

"The appeal of Protestantism to those who were raised Catholics in Brazil certainly cannot be attributed to a relaxed sexual ethic." ⁵(14)

suggests that the reason why converts might be attracted to protestantism is the higher demand/ intensity, the same factors might put off those raised in protestantism.⁶ (14)

*

"Brazil, then, is a country where the Catholic imagination and its unfortunate links to superstition and syncretism are very strong. The converts to Protestantism tend to reject these elements of Catholicism either as a cause or a consequence (or a possible combination) of their conversion. In their intense and devout fundamentalist Protestantism,"⁷ (15)

*

"Nonetheless Protestantism is making some progress, a growth that is threatened by the inability to hold two-fifths of the children of converts." ⁸(15)

1M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 13.

2M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

3M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

4M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

5M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

6M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 14.

7M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 15.

8M Scalon & A Greeley, 'Catholics and Protestants in Brazil', America (August 18-25 2003), 13–15, 15.

Santos

Estudando o comportamento juvenil no âmbito do lazer, NOVAES (2005) identificou que o ato de ir a missa, igreja e culto ocupa uma posição privilegiada no lazer de jovens." ¹(162)

"A pulverização de religiões, a migração inter-religião e a individualização religiosa estão sedimentando um novo cenário religioso."² (164)

"Diferentemente da igreja católica, o movimento pentecostal trabalha num horizonte que dissocia o movimento corporal do prazer sexual. Com isso, os cultos acabaram incorporando a dança, o canto e a riqueza gestual como canais de acesso ao emocional, ao sagrado." ³(166)

"O segundo momento desse movimento foi garantir a onipresença de Deus em todos os lares evangélicos. Coube à mídia garantir o encontro com o sagrado. Graças a tal movimento foi criada uma série de produtos para o entretenimento litúrgico: CDs, DVDs, internet, games bíblicos, celulares e canais exclusivos de rádio e TV."⁴ (166)

focus on the role of friendship and socialization⁵ (170-171)

"A maior participação em atividades religiosas de jovens católicos não está associada aos horários dos cultos. Submergem dessa realidade três questões: o não envolvimento dos jovens em cultos da igreja católica, que são considerados muito litúrgicos e pouco envolventes; o sábado à tarde é o momento de maior participação de jovens em atividades religiosas, demonstrando que há um espaço importante de formação religiosa fora do culto católico; a pouca participação dos católicos em atividades de sua religião. A força dos evangélicos está associada a duas questões: maior força doutrinária e maior diversificação de igrejas evangélicas e cultos. Esses dois fatores têm permitido uma filiação" ⁶(173)

1E Santos and C Mandarino, 'Juventude e Religião: cenários no âmbito do lazer', Revista de Estudos da Religião 3 (2005), 161–177, 162.

2E Santos and C Mandarino, 'Juventude e Religião: cenários no âmbito do lazer', Revista de Estudos da Religião 3 (2005), 161–177, 164.

3E Santos and C Mandarino, 'Juventude e Religião: cenários no âmbito do lazer', Revista de Estudos da Religião 3 (2005), 161–177, 166.

4E Santos and C Mandarino, 'Juventude e Religião: cenários no âmbito do lazer', Revista de Estudos da Religião 3 (2005), 161–177, 166.

5E Santos and C Mandarino, 'Juventude e Religião: cenários no âmbito do lazer', Revista de Estudos da Religião 3 (2005), 161–177, 170–171.

6E Santos and C Mandarino, 'Juventude e Religião: cenários no âmbito do lazer', Revista de Estudos da Religião 3 (2005), 161–177, 173.

Campos & Guerreiro

LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136

dichotomy in Brazilian sociology of religion between those working in religious institutions and those working in academic institutions.¹

points to the complexity created by the pentecostal/charismatic movements within existing historical churches.²

Lutheranism, rural base, involvement in rural struggles, e.g. MST.³

points to the wide range of social projects run by evangelical and pentecostal churches many “assistencialista”.⁴

difficulty of numbers as they become propaganda weapons.⁵

great increase in the number of Pentecostal denominations.⁶

S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172,

Followers of new religious movements to be found in those who consider themselves without religion and Catholics.⁷

Characteristics (1) Individual autonomy (2) self-knowledge (3) technique (4) body (5) use of scientific terminology (6) Reincarnation⁸ (7) Enchantment with the past, but a distant, non-Brazilian past.⁹

claims that Protestantism is the exception in the Brazilian religious field in demanding complete conversion.¹⁰

1LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 114.

2LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 120.

3LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 122.

4LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 124.

5LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 127.

6LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 128.

7S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 160.

8S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 166.

9S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 167.

10S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 169.

Padilla

building on A.T. van Leeuwen affirms that in Latin America "we are entering a period of history dominated by technocracy, especially by the mass media, and open to change in every dimension of life."¹ (105)

o

claims that rather than atheism, secularization in Latin America leads to a departure from the Roman Catholic Church towards other religious movements. ²(105-106)

"Latin America has become a shopping mall of religious options."³ (106)

o

"one especially important element that...has contributed to the growth of megachurches .... is their adoption of the culture of mass empire ... the use of mass media in charismatic churches...is part of a whole constellation of elements reflecting the spirit of the times: the business approach, the use of marketing techniques to achieve numerical goals, the offer of material prosperity, help so that people will "feel good" and the emphasis on entertainment. These factors are accompanied by a reduction of the content of the message to its minimum expression and an apathetic attitude toward the formation of disciples prepared to live out their faith in every dimension of life."⁴ (106)

o

claims that a Christendom mentality shapes Roman Catholic approaches in Latin America⁵ (106-107)

o

claims that the divided nature of protestantism make Catholic conspiracy theories highly improbable ⁶(108)

o

detects a dangerous model of Protestant Christendom as evangelicals, unprepared, enter the political sphere. Fears a conflict of Catholic v Protestant Christendoms ⁷(108)

o

fears that "In evangelical Protestantism... the obsession with numerical growth is leading many leaders to assimilate elements of the light culture that dominates society, to emphasise the individualism and subjectivism that mark the Christological and soteriological reductionism inherited from the past, and to minimize the ethical demands of the Gospel. ⁸"(109)

1CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 105.

2CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 105-106.

3CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 106.

4CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 106.

5CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 106–107.

6CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 108.

7CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 108.

8CR Padilla, 'The Future of Christianity in Latin America: Missiological Perspectives and Challenges', International Bulletin of Missionary Research 23:3 (1999), 105–112, 109.

Steunargel

points to the initial foreign influenced approach to studying theology in Brazil and how this has collapsed, often due to financial restraints ¹(203-205)

Latin American critique of Western theology necessary, but too often "narrow tools of interpretation" e.g. oppressor vs. oppressed were used ²(205)

Western presuppositions brought to Latin American theological study:

(1) Christian faith understood in Cartesian terms in an academic environment

(2) use of scientific methods focusing on evidence, consistency.

(3) possibility of objective study

(4) separation study of theology exercise of ministry yet to study theology led to becoming part of the professional clergy³(206)

multiplication of seminaries without contextual experimentation ⁴(206)

celebrates growth of Latin American church, and its missionary passion especially the way it is "moving fast into the worldwide missionary community." ⁵(206) yet "this church has not done well in terms of doing theology or shaping theological education." ⁶(206)

Liberation theology as a sign of despair, offering an illusory solution ⁷(207)

Theological advance, questioning the package which came from the North⁸ (207)

Ideological, excluding those who did not "embrace the package" creating "a pedagogy of conflict that made it quite difficult to work in a democratic environment and according tot he democratic rules...did not form people for belonging to an open society or for building Christian communities" ⁹(208)

claims that Lib. The "disappeared quite quickly from the horizon of theological education. While continuing here and there the excitement was gone and its captivating effect had vanished."¹⁰ (208)

in a footnote suggest that the impetus has moved to (1) macro-ecumenism (2) some ecological concerns (3) aim at conquering political power within institutional churches. ¹¹(207 n.1)

o

Brazilian evangelical growth:

dynamism, creativity, initiative, pragmatism, experimentation, mixture and syncretism¹² (209)

despite prosperity theology and excesses in spiritual warfare, celebrates the number of people coming to know Christ ¹³(210)

4 concerns raised:

1. excessive experimentation and promises brings "big shadows over the credibility of the gospel and are producing too many victims in the name of the Lord...Some early data seem to show that in those same areas where the church is growing most, the number of people who declare themselves non-believers is growing."¹⁴ (210)

2. lack of concern for the consequences in the next generation¹⁵ (210)

3. loss of capital of credibility through ethical problems¹⁶ (210-211)

4. lack of impact on poverty and social inequality ¹⁷(211)

1V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 203–205.

2V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 205.

3V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

4V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

5V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

6V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 206.

7V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 207.

8V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 207.

9V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 208.

10V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 208.

11V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 207 footnote 1.

12V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 209.

13V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210.

14V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210.

15V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210.

16V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 210–211.

17V Steurnagel, ' The Relevance and Effects of European Academic Theology on Theological Education in the Third World', The Evangelical Review of Theology 27:3 (2003), 203–212, 211.

Marco,

"Evangelical Protestantism has almost certainly replaced Roman Catholicism as Brazil's most widely practiced faith. The significance of this goes beyond theology: The old Brazilian order, based upon a rigid hierarchy and social immobility, has broken down. A new social atmosphere, one more flexible and more compatible with capitalism and democracy, is emerginG Upwardly striving urban poor are encouraged by religious teachings and support groups that preach the power of individuals to change their lives through faith. This contrasts sharply with the old attitude of resignation to one's fate and a glorification of poverty. The potential is quite literally revolutionary--more so than Fidel Castro or Che Guevara could ever be."¹

o

"Brazil, whose population now exceeds 150 million and is growing by 3 million a year, is gripped today by a remarkable religious fervor that ignores the nation's Roman Catholic traditions and centers on an evangelical Protestantism."²

o

"The present wave of Pentecostal growth dates from the 1950s, when U.S. missionary groups channeled new energies into Latin America after the communists drove them from mainland China. The new churches prospered not by good works, as had Methodists and Presbyterians in previous missionary efforts, but by proselytizing in Brazil's mushrooming cities, and especially in the grinding poverty of the favelas.³

That's the striking thing about this phenomenon: It's a bottom-up thing, spreading spontaneously among the poor rather than coming down to them from privileged intellectuals. You don't find many churches in Ipanema, the posh stretch of Rio beachfront, or in Jardins, a Sao Paulo district with gleaming bank buildings and drive-through McDonald's restaurants that seems more like westside Los Angeles than South America. "⁴

"Will the spread of evangelical Protestantism lay the cultural foundation for the economic and social transformation of a society that is semicapitalist and semifeudal, as it did long ago in northern Europe? The possibility cannot be dismissed. The specific Pentecostal message focuses overwhelmingly on an individual's decision to accept Christ as personal savioR But with this message comes an emphasis on individual responsibility and sacrifice that is highly compatible with capitalism, free enterprise, a thoroughly decentralized society."⁵

1 J Marcoms, ‘ The fire down south’, Forbes 146 (15/10/1990), 56

2 J Marcoms, ‘ The fire down south’, Forbes 146 (15/10/1990), 56

3 J Marcoms, ‘ The fire down south’, Forbes 146 (15/10/1990), 56

4 J Marcoms, ‘ The fire down south’, Forbes 146 (15/10/1990), 56

5 J Marcoms, ‘ The fire down south’, Forbes 146 (15/10/1990), 56

Marcharg

introduces the growth of evangelicalism in Brazil. Makes the interesting point that accurate statistics are difficult to find because Brazilian families spread across more than one faith group.¹ (70)

*

reasons for growth:

(1) focus on evangelism and church planting (2) search for an expressive spirituality

(3) fervour of Pentecostal churches in line with culture² (70)

*

controversy over worship and renewal ³(71)

*

problems and challenges

(1) leadership training (2) discipline, some churches permissive towards immorality

(3) issue of asking for money (4) syncretism; Brazilians in general very open to all forms of spirituality ⁴(71-72)

points out the difference between Umbanda style spiritism and the more kardecist and New Age style ⁵(72)

*

outlines briefly the emergence of the IURD and some of the controversies⁶ (71)

1K Macharg, 'Brazil's Surging Spirituality', Christianity Today December 04 2000, 70–72, 70.

2K Macharg, 'Brazil's Surging Spirituality', Christianity Today December 04 2000, 70–72, 70.

3K Macharg, 'Brazil's Surging Spirituality', Christianity Today December 04 2000, 70–72, 71.

4K Macharg, 'Brazil's Surging Spirituality', Christianity Today December 04 2000, 70–72, 71–72.

5K Macharg, 'Brazil's Surging Spirituality', Christianity Today December 04 2000, 70–72, 72.

6K Macharg, 'Brazil's Surging Spirituality', Christianity Today December 04 2000, 70–72, 71.

Lehmann 2

“sobre as favelas no Rio de Janeiro, onde os gangsters inspiram medo e as únicas figuras respeitadas são os pastores, muitos deles antigos traficantes: até os pistoleiros os respeitam.” ¹

Reflects on social capital within religious institutions and the ambivalent role of greater internal participation (raising SC) and hierarchical structures and isolation from the outside (reducing SC)²

“e os evangélicos têm uma tendência a se fechar e reforçar suas comunidades, mas a não envolver-se com o resto da sociedade,”³

“as igrejas evangélicas são organizadas diferentemente de outros tipos de igreja, como nota Putnam, e diferentemente também do modelo padronizado de associação cívica. A autoridade tende a estar concentrada em um indivíduo que não está sujeito às decisões tomadas pela participação: ele, ou ocasionalmente ela, é, afinal de contas, um líder carismático no sentido forte, ou ao menos literal, do termo, e se o pastor perde a confiança dos fiéis, estes fecham as carteiras e vão embora. Os fiéis pagam seus dízimos, mas eles não designam o pastor.”⁴

“Todavia, entre evangélicos e fundamentalistas, embora as bases locais da lealdade possam dar uma aparência de democracia, o pastor centraliza a liderança religiosa e administrativa e nele repousa toda a importância da autoridade financeira. Os pastores pentecostais das pequenas igrejas retêm o

controle e, freqüentemente, a posse dos estabelecimentos, e as doações são feitas direta ou indiretamente a eles, para pagar seus salários. Até mesmo na vasta Igreja Universal do Reino de Deus, de origem brasileira, com seus milhões de fiéis em todo o mundo e seu gerenciamento altamente centralizado, não está ainda claro se a posse do seu canal de televisão, TV Record, é da igreja ou de ser líder, Edir Macedo”⁵

As igrejas oferecem redes sociais enquanto amarram seus conversos em uma rede de obrigações e submetem-nos à autoridade pessoal dos pastores.”⁶ “

As igrejas evangélicas podem criar capital social para seus seguidores, mas o estilo de autoridade e a importância das igrejas na consolidação das barreiras sociais entre seus membros e “o mundo”, ou “o mundo das trevas”, como costumavam dizer meus entrevistados brasileiros, agem contra suas chances de criar capital social para os outros. De fato, é possível que exista algum tipo de teto quantitativo para a expansão desses movimentos em coletividades dadas: vale a pena notar que em nenhum lugar na América Latina os evangélicos ultrapassaram a marca dos 20%, embora o teriam feito houvessem eles mantido as taxas de expansão que estavam conseguindo nas décadas de 1980 e 1990.”⁷

1D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 71.

2D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 72–79.

3D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 73.

4D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 73.

5D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 74.

6D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 94.

7D Lehmann, 'A Milagrosa Economia da Religião um Ensaio sobre Capital Social.' Horizontes Antropológicos 13:27 (2007), 69–98, 94–95.

Guilherme

NE as the area with the lowest number of evangelicals in Brazil but where they are growing fastest¹ (79)

problem of leadership development in all denominations including Catholics² (80-81)

60% of churches in the NE involved in some kind of social work ³

1G Guilherme, ' Inheriting the Cracked Earth', Christianity Today 47:4 (2003), 74–84, 79.

2G Guilherme, ' Inheriting the Cracked Earth', Christianity Today 47:4 (2003), 74–84, 80–81.

3G Guilherme, ' Inheriting the Cracked Earth', Christianity Today 47:4 (2003), 74–84, 81–82.

Gruman

essa corrente evangélica e a instituição que lhe traz maior visibilidade revertem o quadro estigmatizante ao incorporar temas como a violência, desemprego, miséria e corrupção (na política, inclusive) e traduzi-los para alinguagem moral e religiosa"¹ (107)

provides statistics on the political growth of the IURD² (107)

deprivation theory cannot explain why the middle class and even sectors of the elite are being attracted to neo-pentecostalism ³(

1M Gruman, 'O lugar da cidadania: Estado moderno, pluralismo, religioso e representação política', Revista de Estudos da Religião 1 (2005), 95–117, 107.

2M Gruman, 'O lugar da cidadania: Estado moderno, pluralismo, religioso e representação política', Revista de Estudos da Religião 1 (2005), 95–117, 107.

3M Gruman, 'O lugar da cidadania: Estado moderno, pluralismo, religioso e representação política', Revista de Estudos da Religião 1 (2005), 95–117, 110.

George ctd

1930s-1960s saw national churches seeking cultural identity and autonomy¹ (105)

"Latin Protestants emphasized the centrality of the Bible, evangelistic preaching, and planting new churches." ²(105)

o

refers to Freston's three waves of Pentecostal growth in Brazil³ (105)

o

refers to the emerging social consciousness through CLADE and FTL⁴ (106)

o

"In a research project in Brazil focused on the question, What is the response, or responses, of Pentecostalism to the suffering of the poor? Richard Shaull and Waldo Cesar discovered “a new

interpretive paradigm of Christianity and its emergence among the poor of the Third World.” After conducting a lengthy series of interviews, they became convinced that Pentecostalism provides specific blessings and daily solutions to concrete problems related to health, food, money, and amily relationships. Salvation is a miraculous solution. It is “in the experience of merging in one gesture the transcendent with the immanent” that “perhaps the greatest miracle of the Pentecostal proposal of faith is engraved: survival in the midst of the marginality of life.” The gifts of the Spirit provide a democratic leveling, a sense of dignity, and empowerment. Personal evangelism propels Pentecostals into the world, where they occupy a new public political space as they engage those suffering social and economic problems."⁵

1SK George, 'Brazil: An "Evangelized" Giant Calling for Liberating Evangelism' International Bulletin of Missionary Research 26:3 (2002) 104–109, 105.

2SK George, 'Brazil: An "Evangelized" Giant Calling for Liberating Evangelism' International Bulletin of Missionary Research 26:3 (2002) 104–109, 105.

3SK George, 'Brazil: An "Evangelized" Giant Calling for Liberating Evangelism' International Bulletin of Missionary Research 26:3 (2002) 104–109, 105.

4SK George, 'Brazil: An "Evangelized" Giant Calling for Liberating Evangelism' International Bulletin of Missionary Research 26:3 (2002) 104–109, 106.

5SK George, 'Brazil: An "Evangelized" Giant Calling for Liberating Evangelism' International Bulletin of Missionary Research 26:3 (2002) 104–109, 106.

Byasse

interviews Ary Velloso and presbyterian Almeida on evangelicalism in Brazil¹ (8)

"Both men view the tremendous church growth in Latin America as a two-edged sword."² (8)

complain about lack of commitment to the church as a body and the lack of deep teaching³ (8)

"The two contend that Brazilian churches have imported some of the worst aspects of American evangelicalism: individualistic piety, superficial catechesis and a competitive spirit among churches. Velloso sees the rise of evangelicals as a case of converts going "from superficial Catholicism to superficial evangelicalism." ⁴(8)

Velloso--follower of Warren and Hybels: "Velloso has seen church-growth methods work to change lives, heal addictions, patch up families and mobilize Christians to serve the poor." ⁵(8)

Almeida, Warren and Hybels part of the problem in encouraging a focus on numbers⁶ (8)

belief that a reduction in corruption would mean that evangelicalism had taken roots in the country ⁷(9)

"South American evangelicals are more like their counterparts around the world than like many of their counterparts in the U.S. They support stewardship of the environment, multilateral approaches to international politics, and governmental provision for the poor. For them one's political party is far less important than one's allegiance to Christ's church. And evangelicals like Almeida and Velloso want to avoid any potential stumbling block to evangelism." ⁸

1 J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 8.

2 J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 8.

3J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 8.

4J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 8.

5J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 8.

6J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 8.

7J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 9.

8J Byassee, ' Purpose-driven in Brazil', Christian Century 123:7 (2006) 8–9, 9.

Berger foreword

"two truly global movements of enormous vitality. One is conservative Islam, the other conservative Protestantism." ¹(vii)

links evangelical growth as a movement with East and SE Asia; South Pacific; sub Suharan Africa² (vii)

"The first internationale of world-transforming Protestantism...was predominantly Anglo-Saxon in provenance; we are now in the midst of a second Protestant internationale, which is moving freely across language boundaries."³ (viii)

"The social and moral consequences of conversion to Protestantism continue to be remarkably similar to the consequences of the Puritan and Methodist revolutions...remarkably helpful to people in the throes of modernization and of the 'take off' stage of modern economic growth....affinities with the 'spirit of Catholicism', with individualism, with a hunger for education and...with a favorable disposition toward democratic policies."⁴

1P Berger, “Foreword,” in D Martin, Tongues of Fire: Explosion of Protestantism in Latin America, (Oxford: Blackwell Publishers, 1990) vii-x, vii.

2P Berger, “Foreword,” in D Martin, Tongues of Fire: Explosion of Protestantism in Latin America, (Oxford: Blackwell Publishers, 1990) vii-x, vii.

3P Berger, “Foreword,” in D Martin, Tongues of Fire: Explosion of Protestantism in Latin America, (Oxford: Blackwell Publishers, 1990) vii-x, viii.

4P Berger, “Foreword,” in D Martin, Tongues of Fire: Explosion of Protestantism in Latin America, (Oxford: Blackwell Publishers, 1990) vii-x, ix.