Mendonca

That is why the first reports about the newly conquered land always mention the duty, and at the same time the privilege, the king has to promote the conversion of the native population...religious mission and commercial interests intermingled.” (368)1

Catholicism established in Brazil according to a medieval hierarchichal order entered by God's grace dispensed by the Church. “the institution that considers itself the exclusive dispenser of the grace extends its power to all spheres of human existence. This constituted a significant trait in the configuration of Brazilian culture” (368-369 quote 369)2
Refers to Portuguese Messianism, later taking the form of Sebastianism [the belief in the return of King Sebastian esp 1580-1640 when Portugal came under Spanish control] popularised by Antonio Vieira. Part of this consisted in building the kingdom of God by Portugal3 (369)
“It can be said that the set of thoughts that predominated in the colonization of Brazil was that of an idyllic Christendom formed and founded under the powerful and sacred mantle of the Portuguese monarchy. The suffering and falls of this idyllic paradise would be endured because of the messianic belief in the return of King Sebastian and in the restoration of the kingdom of God.” (369)4
claims that Islamic fatalism may have influenced Portuguese catholicism and hence Brazilian culture. (369-370)5 suggests that this fatalism may also have come into Brazil through Islamic slaves brought into the country. (370)6

Patronage: emphasis on the faithfulness of Portuguese Kings to the Pope.7 (373)

claims that the official history of Christianity in Brazil begins in 1549 with the arrival of the Jesuits.(374)8

suggests that the introduction of Jansenist ideas in Brazil in the 18th century [Jansenism a form of Catholicism more Augustine and closer to reformation ideas] may have helped open the way for later protestant expansion [Note Figueredo translator of the first Portuguese Bible was a Jansenist] (375)9

“The Society of Jesus performed two important tasks in Brazil: the establishment of missions and the organizing of Indians in villages around them; and the founding of schools, with humanist orientation, that established the foundation of the colonial culture.” (375)10
Pombal's expulsion of the Jesuit's from Portugual and thus Brazil tilted balance of Power in favour of the state. (376)
“The reason why Brazilian unity has been established over a vast territory, compared to the fragmentation of the former Spanish colonies in Latin America, has always been a matter of discussion. Three prominent Brazilian historians have credited such a mysterious unity to Catholic colonizing work. In fact, the dissemination of a form of global thinking of a religious nature, the dissemination of a single language through preaching and education as well as the presence of religious in all parts of Portuguese dominion may have been the main reason for such a unity.15 Americo Jacobina Lacombe says that "There is no doubt that the religious factor represents a unique and valuable contribution for the understanding of the historical mystery of our unity."16 “ (377)11

Points to Catholic priests sympathetic to Protestant influence, suggests Janseist influence.12
Influence of positivism encouraged religious indifference amongst educated classes.13
Points to the fact that Pedro II was a Freemason and had a tense relationship with the Catholic clergy.14
José Manuel da Conceição, who is famous as the first Brazilian Presbyterian pastor, was probably a follower of Father Feijó, favouring an Anglican style reform in Brazil.15
suggests that Immigrant German Roman Catholics became assimilated into the Lutheran Church in Brazil.16
Kalley “was admitted to the inner circle of friends of Emperor Pedro II and convinced the emperor to introduce civil marriage and civil birth and death certificates as well as the establishment of special places in the cemeteries for non-Catholic burials (1863). These acts constituted privileges for the Roman Catholic Church and used to cause serious problems for the new converts to protestantism.”17
“the lower classes constituted by "free men and the poor." The latter, characterized by messianic-millenist ideals, absorbed from the Protestant preaching the ideal of life as a pilgrimage in this world and the hope for a life of blessing in the "celestial future." The congregations formed by the missionaries never overcame this understanding of Christian life.” (384)18
“Because of its weak and denominationally parochial theological education, which made it vulnerable to the theological oscillation and conflicts existing in other theological centres, Brazilian protestantism was never able to make any synthesis that was adequate to the Brazilian cultural environment.” (385)19

AG MENDONÇA,”A History of Christianity in Brazil : An Interpretive Essay ” International Review of Mission 85:338 (1996) 367-387

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

Sausserig and Kliewer

"A presença de R. R. Soares na mídia é impressionante... Calcula-se que gaste pelo menos 2,5 milhões de reais por mês na veiculação de seus programas... Ele tem conseguido permanecer na mídia desde o início da década de 1980 ...São, pelo menos, três horas diárias de programas em que prega"¹

"O estilo de Soares é coloquial e se apresenta de forma próxima na TV. Ele costuma afirmar a sua formação (fez curso de Direito), ressaltando a importância do conhecimento formal, do terceiro grau, para que se tenha uma mente mais desenvolvida e uma comunicação melhor. Reconhece a necessidade do estudo para pregadores"²

"A figura de Soares é central. Ele ocupa quase todo o tempo do programa com suas pregações e conselhos. O conteúdo de suas mensagens caracteriza-se principalmente pelas possibilidades de cura e resolução de outros problemas que franqueia aos telespectadores através da fé." ³

programme does not actively encourage going to IIG churches, but asks for donations to keep the ministry going.⁴

Gerd Uwe Kliewer, “IECLB – O Declínio do Crescimento Natural,” Protestantismo em Revista 3, no. 3 (2003), http://200.248.235.130/nepp/revista/005/05gerd.htm.

points to the decline of "natural" (i.e. through infant baptism>mortality) growth of the IECLB due to 1) greater family planning 2) migration to larger urban centres where youth lose contact with IECLB roots⁵

1Carla Sausserig, “Síntese sobre uma análise do programa evangélico de televisão “SHOW DA FÉ”,” Protestantismo em Revista 4, no. 3 (2005), http://200.248.235.130/nepp/revista/008/08carla.htm.

2Carla Sausserig, “Síntese sobre uma análise do programa evangélico de televisão “SHOW DA FÉ”,” Protestantismo em Revista 4, no. 3 (2005), http://200.248.235.130/nepp/revista/008/08carla.htm.

3Carla Sausserig, “Síntese sobre uma análise do programa evangélico de televisão “SHOW DA FÉ”,” Protestantismo em Revista 4, no. 3 (2005), http://200.248.235.130/nepp/revista/008/08carla.htm.

4Carla Sausserig, “Síntese sobre uma análise do programa evangélico de televisão “SHOW DA FÉ”,” Protestantismo em Revista 4, no. 3 (2005), http://200.248.235.130/nepp/revista/008/08carla.htm.

5Gerd Uwe Kliewer, “IECLB – O Declínio do Crescimento Natural,” Protestantismo em Revista 3, no. 3 (2003), http://200.248.235.130/nepp/revista/005/05gerd.htm

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.

SEPAL

Defines a small church in the Brazilian context as having 80-150 members.¹

Reasons for small growth of conservative churches (1) over-reaction against church growth philosophy (2) Use of the sovereignty of God as an excuse (3) contenment with small size (4) over concern with doctrine (5) closed to change.²

AN Lopes, “O não crescimento de igrejas neo-pentecostais” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=731.

Seeks to suggest reasons why neo-pentecostal pastors within conservative denominations rarely see their churches grow. Links this to them being neither fully conservative nor fully neo-pentecostal.³

AN Lopes, “Os Protestantes Históricos e a Mídia” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=446

Numbers re: Renascer em Cristo c. 1500 churches, 1 TV station and dozens of radio stations.⁴

Seeks to explain the lack of interest of Historical Protestants to use mass media (1) greater interest in discipleship (2) TV evangelist scandals (3) scruples regarding money raising, and renting TV space for non-religious purposes (4) lack of a central leader.⁵

AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

Key tensions (1) Issue of whether only ordained people can officiate (2) formality v simplicity/celebration (3) mind v heart.⁶

Claims that in some churches “A pregação acaba por ser relegada a plano secundário, sendo substituída por relatos de experiências pessoais;...é uma coleção de casos, exemplos e experiências...trechos bíblicos nunca expostos e explicados, mas citados como prova.”⁷

AN Lopes, “A Alma Católica dos Evangélicos no Brasil” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=437

Claims that Catholicism still shapes the worldview of many Brazilian Evangelicals in the following areas: (1) love of bishops and apostles (2) belief in Pastors as mediators between God and men (3) superstition regarding holy objects (4) separation between the holy and the profane (5) focus on sexual sins.⁸

Claims this is striking as Brazilian evangelicals are amongst the most anti-Catholic in the world. “O anti-Catolicismno brasileiro, todavia, se concentrou apenas na questão das imagens e de Maria, e em questões éticas como não fumar, não beber e não dançar.”⁹

suggests Neo-Pentecostalism as stemming from medieval Catholicism¹⁰

AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

Main problems of evangelical church in Brazil (1) spread of prosperity theology (2) lack of theological direction (3) lack of moral and spiritual leadership (4) theological liberalism in seminaries (5) commercial aspect of Brazilian churches (6) arrival of emerging churches¹¹

causes: (1) dialogue with non-evangelicals without establishing lines (2) abandoning confessionalism (3) pragmatism (which he associates with arminianism) (4) search for academic respectability¹²

Points to the way evangelical is used as a synonym for Non-Catholic theology¹³

E. Zillner, “O Islamismo no Brasil” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=234

2000 census 27.329 Muslims in Brazil= 0.02% of the population, in 316 municipalities, up to 3.03% in Chui (RS).¹⁴

A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

1980s Prosperity Theology arrived in Brazil¹⁵

Reasons for survival: (1) creativity of propagators (2) tradition of penitence in Brazilian Christianity. Offer as a sacrifice, as a proof of faith (3) justifies capitalism—refers to one church which denied social work in the community as this would benefit those without faith.¹⁶

Claims that prosperity theology results in disappointment, leading (1) many to abandon faith altogether (2) seek other churches for direction.¹⁷

1AN Lopes, “Pastores Conservadores com Igrejas Minusculas” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=710 23/04/2008

2AN Lopes, “Pastores Conservadores com Igrejas Minusculas” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=710 23/04/2008

3AN Lopes, “O não crescimento de igrejas neo-pentecostais” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=731.

4AN Lopes, “Os Protestantes Históricos e a Mídia” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=446

5AN Lopes, “Os Protestantes Históricos e a Mídia” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=446

6AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

7AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

8AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

9AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

10AN Lopes, “Tensões no Culto Evangélico Brasileiro” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=247

11AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

12AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

13AN Lopes, “O que Aconteceu com os Evangélicos” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=401

14E. Zillner, “O Islamismo no Brasil” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=234

15A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

16A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

17A. Ramos, “A Prosperidade da Decepção” SEPAL Homepage available online at http://www.lideranca.org/cgi-bin/index.cgi?action=printtopic&id=716

Rees

"The resulting transformation of Latin American nations from missionary-receivers to missionary-senders is also well documented, and the practical effects of this are felt in the growing number of Latin – particularly Brazilian – Protestant missionaries spread across the globe."¹ (1)

o

"The vitality of any Christian movement has to be seen in its long-term durability, the depth of influence it holds within the Christian population it draws on, its theological maturity, and its creative ability to overcome the inevitable obstacles that it encounters. Certainly as far as Latin America is concerned (I am not familiar with how other non-western missionary movements fare in this respect, and thus cannot comment) much is still left to be desired." ²(1)

o

"I have consistently been surprised how American (i.e. North American) the churches in Latin America are...nevertheless, the Americanisation of Latin American Protestant Christianity is a remarkable phenomenon of cultural transformation... certain trends of “successful” North American Christianity – size of congregation, ambitious building programmes, a conservative socio-political agenda – have been transplanted into the heart of Latin American evangelicalism."

Links this with the dominance of the faith missions model³ (1)

o

claims that the faith-mission model has problems in Latin America

(1) Lack of strong economic conditions which make it viable

(2) Lack of a calvinistic work ethic which ensure that pledges will not be easily forgotten or transferred to another cause ⁴(2)

o

"A good number of missionaries have been sent out, albeit with considerable economic difficulties in many cases. The financial insecurity involved has led to a premature return for many – too many – and condemned others to a permanent state of suspense, awaiting the Damocles’ sword of unfulfilled financial pledges to fall. And this is not to mention those who have been unable to go because of lack of finance, the thousands who will want to be sent in years to come, or those in my own mission who have been trained but cannot find even adequate “promises.”"⁵ (3)

o

"At some point, we need to realise that the concept of “supported missionaries” is ultimately a modern and western phenomenon and cannot be made into the mainstay of contemporary non-western mission strategy." ⁶(3)

o

" Latin American missions will only “take off” when initiative for its financing is put back into the hands of its protagonists, the missionaries themselves. Rather than being taught to wait for an elusive handout, successful missionaries will be prepared – through secular training too – to work their way to the nations. To avoid visa difficulties, appropriate career choices will need to be made in accordance with the particular needs of the regions where different ones are destined. And missionary recruitment must present this reality, rather than simply inspiring people with visions of the unreached. All this must become part of Latin American missionary strategy, actively and diligently researched and applied by mission leaders and analysts, rather than simply left to chance or individual prerogative."⁷(4)

o

"Looking at missions to the old world, Europe, it is inconceivable for most Latin American churches to even imagine providing the £10,000 plus a year needed to keep a missionary family in most of Europe today. Yet with nearly half a million Ecuadorians, for example, living in Spain, there surely is another way. If even 5% of these Ecuadorians are evangelical believers, then there are now some 24,000 potential extra witnesses to Christ in Spain." ⁸(4)"

o

"Space does not permit entering into a discussion of the ethics of entering Europe as illegal immigrants – suffice it to say that many ask God’s blessing on their attempts to get here, and those who have to balance the books for Europe’s ageing social security system are heard to mutter a loud “Amen.” History is the story of the flow of peoples across the face of the globe, and more often than not the gospel – not to mention other ideologies – has travelled with these movements of people. Contemporary Latin American missionary strategy will not be complete without entering this arena.

We thus cannot continue to attempt to raise Latin missionaries for Europe with scarcely any reference to the massive immigration that is taking place across the continent. Beyond attempting to harness existing immigrants, there is also a place for raising a new workforce of committed and called missionaries, who will minister in Europe from the role of economic refugees. Adequate pre-field training, prayer support from home churches, preparation and co-ordination of placements, and on-field support and supervision should all be taken into serious consideration, just as much as for “full-time” workers in any other part of the world." ⁹(4)

o

"Pastoral leadership in the sending church still considers the worker to all intents and purposes a member of that church, ultimately under its authority, and the workers themselves will share this perspective."¹⁰ (5)

o

"The results for overseas workers of this dichotomy of identity and points of reference are numerous. I have witnessed its effects in terms of lack of stability for long-term work, confusion over the source of authority for decisions relating to local ministry, the imposition of foreign denominations or liturgical forms, unavailability of adequate member care and culturally sensitive advice, tensions in relationships with existing evangelical expressions (particularly of the same denomination) and in some instances the discrediting of the whole missionary enterprise in the eyes of the church and the abandonment of any ongoing commitment to cross-cultural missions." ¹¹(5)

o

"Whilst not totally absent, theological reflection on the nature of the cross-cultural missionary task before the Latin American evangelical church, and how to equip its agents to fulfil this mandate, has yet to appear with force."¹² (5)

o

"transformation, and dismissing the whole lot as “of the devil,” few missionaries are in fact prepared for dialogue with convinced devotees of other religions. Superficial evangelistic “chat-up” lines, which (perhaps!) suffice in a nominally Christian culture, cannot be transported for use with people of long-standing non-Christian traditions. In order to offer a challenging, relevant and ultimately credible witness, essentially non-biblical notions such as “inviting Jesus into one’s heart” must surrender to a more biblical and culturally intelligible message."¹³ (5-6)

1 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 1 [available redcliffe site]

2 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 1 [available redcliffe site]

3 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 1 [available redcliffe site]

4 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 2 [available redcliffe site]

5 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 3 [available redcliffe site]

6 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 3 [available redcliffe site]

7 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 4 [available redcliffe site]

8 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 4 [available redcliffe site]

9 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 4 [available redcliffe site]

10 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5 [available redcliffe site]

11 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5 [available redcliffe site]

12 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5 [available redcliffe site]

13 N Rees, 'The Search for a Creative Response to Obstacles to the Growth of Mission out of Latin America', Encounters 10 (2006), 5–6 [available redcliffe site]

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.

Mariano

claims that for some neo-pentecostal churches ABRs have become the main enemy substituting the RCC¹

points to evangelical critiques of excessive demonology of IURD and others.²

R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br Fornecido por Joomla! Produzido em: 23 March, 2008.

Tendo em conta a estagnação numérica do protestantismo histórico, a perda de seu caráter modernizador e as profundas mudanças em curso no pentecostalismo, em especial a dessectarização e o abandono da rejeição ascética do mundo, questiono que tal "explosão protestante" (Martin, 1990) seja portadora de um conjunto de implicações modernizantes, similares às que teve a expansão protestante a partir do século XVI na Europa e, posteriormente, nos EUA, com potencial para transformar os valores, a cultura e a economia latino-americanos.³

claims that the more pentecostalism becomes adapted to Brazilian culture the less likely it is to change it.⁴

points that historical protestant growth between 1980-1991 >population growth and Catholic growth.⁵ Exception to this rule comes from the Baptist and Adventist churches.⁶

Claims also that Protestant churches are no longer seen as bringing modernity and democracy to Brazil, but critiqued for fundamentalism, excessive conservatism and a pietistic escapist ethic.⁷

Criticises those scholars who would present a direct link between reformation, Protestantism and pentecostalism in Brazil.⁸

“a pluralização do espectro cristão, ao expandir o mercado religioso, contexto no qual as religiões não

podem contar a priori com a submissão nem com a lealdade dos fiéis, implica secularização (Berger, 1985; Pierucci,1997a), racionalização das instituições religiosas e declínio do compromisso religioso.”⁹

o pentecostalismo tem de enfrentar a resistência da maioria da população brasileira a possuir e honrar compromissos religiosos duradouros junto a uma instituição religiosa, tradicional ou não . Quer dizer, tem de remar contra a crescente maré de secularização da sociedade, do comportamento e das consciências individuais. De modo que os limites para seu crescimento ultrapassam, e muito, a fronteira intra-religiosa. O que o obriga a competir numa luta inglória e acirrada pelo tempo, dinheiro, lealdade, participação e trabalho voluntário dos indivíduos com a esfera do lazer e do sexo, a indústria cultural, as associações civis não-religiosas, a militância sindical e em ONGs, a carreira profissional, os discursos científico e anticlerical, as ideologias políticas, as filosofias de vida alternativas, os sistemas de valores seculares, o consumismo, o hedonismo, o ceticismo, o ateísmo, além de todo o desinteresse e indiferença religiosos.”¹⁰

Tradicionalmente, como se vê, os pesquisadores observam pouca inovação social no pentecostalismo e o associam a aspectos negativos: alienação, conservadorismo, anti-intelectualismo, emocionalismo, sectarismo, caciquismo, caudilhismo.¹¹

claims that rather than retreat from the world neopentecostals seek to conquer it for Christ.¹²

“Por conta destas e de outras formas de inserção e acomodação à sociedade, cresce o número de conversões de indivíduos de classe média, de empresários e de uma variada gama de profissionais, entre eles atletas, artistas, modelos, cantores e políticos, os quais, antes dessa contextualização doutrinária e comportamental promovida pelos neopentecostais, teriam em muitos casos até de abandonar a carreira se quisessem ser batizados e prosseguir na nova fé numa igreja pentecostal tradicional”¹³

“Pesquisa feita pela Faculdade de Saúde Pública da USP com 390 familiares de menores internados na Fundação Estadual do Bem-Estar do Menor de São Paulo (Febem), entre março e junho de 1997, revelou que 44% dos pais dos infratores freqüentavam cultos evangélicos. Esta cifra é quase quatro vezes maior do que a representada pelos evangélicos na população brasileira, dado que sugere o insucesso (justamente

o oposto do esperado) dessas famílias crentes na socialização primária, na formação ética e na contenção de seus filhos da marginalidade social.” suggests as possible explanations (1) these parents go to church due to their problems (2) children are driven to crime due to repressive pentecostal parents (3) there is no connection¹⁴

claims that in politics Pentecostals tend to be characterised by conservatism, corporativism, clientilism and a right-wing agenda.¹⁵

1R Mariano, 'Neo-pentecostais: Sociologia do Novo Pentecostalismo no Brasil Ejesus Homepage' available online http://www.ejesus.com.br Fornecido por Joomla! Produzido em: 23 March, 2008.

2R Mariano, 'Neo-pentecostais: Sociologia do Novo Pentecostalismo no Brasil Ejesus Homepage' available online http://www.ejesus.com.br Fornecido por Joomla! Produzido em: 23 March, 2008.

3R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br : 23 March, 2008.

4R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

5R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

6R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

7R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

8R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

9R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

10R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

11R Mariano, 'O futuro não será protestante (Parte 1) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

12R Mariano, 'O futuro não será protestante (Parte 2) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

13R Mariano, 'O futuro não será protestante (Parte 2) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

14R Mariano, 'O futuro não será protestante (Parte 2) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

15R Mariano, 'O futuro não será protestante (Parte 2) Ejesus Homepage' available online http://www.ejesus.com.br 23 March, 2008.

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.