Martin

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Johnson

refers to Van Helde's kick--> iconoclast¹ (123)

CNBB--> images treated as a hermeneutic mnemonic device² (123)

Africaness--> awareness of the deep knowledge of the "double-faced pantheon."³ (125)

⁴Nossa Senhora Aparecida--> image of Virgin Mary as a National Face (125)

"In Brazil, Nossa Senhora Aparecida bears within her not only the issue of religion in the public space and the "problem"... of her public appearance in a country where religion is constitutionally disestablished in the public sphere, but also the issue of race and the ritualized face of Afro-Brazilians."⁵ (125)

NSA--> always dark brown until recently regarded as black. (points out in note 10 that in Brazil negro is preffered term to preto)⁶ (125)

"discovery" of Aparecida statue in 1717 ⁷(125-127)

1822 NSA made patron saint of Brazil. Provide a distinct identiy from Portuguese crown. Sanctioned by Vatican in 1930⁸ (127)

Vargas promotion of Catholicism and NSA iconic colour seen to promote the myth of 3 races...nationalised by construction of Basilica⁹ (127-128)

NSA made highest general of Brazilian Army---virgin face of "Catholic Brazil" rather than the church¹⁰ (129)

1980 October 12 made national holiday to coincide with JP II visit¹¹ (129)

claims SVH incident as "an attempt to redefine public space in the nation as a whole."¹² (129)

"neo-Pentecostal groups...have seen icons as symbolic sites to contest the notion of a Catholic Brazil."¹³ (130)

SVH sought to link image with Biblical injunction against idolatry--footnotes SVH claim that he touched rather than hit the icon; protest against NSA holiday; part of a conflict between Globo and Record Network¹⁴ (131)

Macedo's claim that Globo had previously desecrated the Bible¹⁵ (132)

Role of Globo in massifying the event, strategy to present Record/IURD as foreign¹⁶ (132)

SVH demoted ¹⁷(132)

IURD: criticised SVH but maintained principle: 1) icons evil 2) Catholics not real Christians 3) Brazil should not celebrate Catholic holidays¹⁸ (133)

violent backlash against IURD and fervour for the virgin¹⁹ (133)

refers to the surprising alliance between the RCC and ABR as part of a celebration of the anniversary of Zumbi around NSA who became black.²⁰ (135-138) surprising because the virgin "represented the face of the enslaving (the colony) and then the policing (the Monarchy, the Republic) state." ²¹(137)

1P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 123

2P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 123.

3P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

4P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

5P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

6P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125.

7P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 125–127.

8P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 127.

9P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 127–128.

10P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 129.

11P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 129.

12P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 129.

13P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 130.

14P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 131.

15P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 132.

16P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 132.

17P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 132.

18P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 133.

19P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 133.

20P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 135–138.

21P Johnson, “Kicking, Stripping, and Re-Dressing a Saint in Black: Visions of Public Space in Brazil's Recent Holy War,” History of Religions 37:2 (1997), 122–140, 137.

Lotz

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

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

Muniz

"Verificam-se no Brasil na década de 90 (especialmente – e ironicamente – em 1995, Ano das Nações Unidas para a Tolerância), choques sérios entre um setor evangélico, a Igreja Universal do Reino de Deus, e a Igreja Católica (mais TV Globo), com destaque para o famoso episódio do “chute na santa”. Outra constante é a reclamação de que a cobertura jornalística de matérias envolvendo evangélicos tem sido freqüentemente discriminatória. Enfim, outra circunstância incômoda para muitos evangélicos é a política adotada pela Fundação Nacional de Amparo ao Índio (FUNAI) de proibição de acesso de missionários evangélicos a comunidades indígenas Para completar o quadro, os “evangélicos” são freqüentemente acusados de intolerância e sua ascensão é vista, devido a essa imagem, com certo temor por setores da sociedade." ¹(9)

o

"São fundamentais na definição de identidade evangélica: 1. a exclusividade de Jesus como caminho de salvação; 2. obrigação de combater a idolatria; 3. um forte senso de “ter a verdade” e “ser diferente”; 4. um forte senso de obrigação de evangelizar, mas não apenas de semear o Evangelho para quem quiser ouvir, e sim expandir."² (13)

on prosperity theology

"Se a ética protestante foi co-geradora do espírito capitalista, para depois ser por ele completamente repelida, ou melhor, desprezada como irrelevante em suas raízes religiosas, agora o turbocapitalismo em sua fase ultraconsumista se lança com toda a força de sua influência sobre a “religião protestante”, e é co-genitor de profunda transformação doutrinária" ³(17)

prosperity theology seen as consumer mentality "A ética neopentecostal por excelência é a aplicação combinada da Teologia da Prosperidade e da doutrina da Batalha Espiritual."⁴ (18)

role of speaking in tongues, healing and exorcism in Pentecostalism⁵ (19-20)

"Bastian joga a possibilidade de a força do pentecostalismo residir em sua capacidade de ruptura com a subordinação à ordem católica, sem mudar a estrutura da religião do pobre urbano. Tira os santos, porem restitui, reformulado, o imaginário mágico articulado a formas hipermodernas de comunicação e de gestão."⁶ (20)

"Frestonqualifica os pentecostais como distintos teologicamente pela ênfase nos dons do Espírito Santo, como línguas, curas e profecias, e sociologicamente pela evangelização quase sempre das camadas pobres. Apresentam alto índice de prática e forte senso de minoria aliado à natureza sectária da socialização pentecostal."⁷(22)

refers to Freston's claim that part of the rejection of pentecostals by some is that they challenge the hierarchichal sincretistic model of Brazilian religion replacing it with a competitive pluralism ⁸(24)

"Logo no início da leitura das reportagens publicadas em 1995, selecionadas para esta análise, fica evidente que, enquanto para a imprensa representada pela Folha de S.Paulo — e também para a Igreja Católica, setores da intelectualidade e correntes protestantes —, a atitude “proselitista” da Universal representa a essência de sua intolerância, para a Universal — em artigos e editoriais na sua Folha — “ecumenismo” não passa de uma estratégia católica de cooptação, e abrir mão do proselitismo, ou da evangelização, seria abrir mão de sua identidade."⁹ (34)

1R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 9.

2R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 13.

3R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 17.

4R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 18.

5R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 19–20.

6R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 20.

7R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 22.

8R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 24.

9R Muniz, ' Intolerância Religião no Brasil: Leitura crítica da Folha de S.Paulo e da Folha Universal

durante 1995, Ano Internacional da Tolerância', NURES 4 (2006), http://www.pucsp.br/nures/revista2/index.htm, 34.

Freston ctd

points to how Protestantism often set itself against Catholicism in Latin America; and how often equality was denied ¹(

1P Freston, 'Evangelicalism and Politics in Latin America', Transformation 19:4 (2002), 271–275, 272.

Espinosa ctd

presents both the sharp rhetoric between Catholics and Protestants in Latin America, and their cooperation on issues of traditional morality¹ (283-284)

o

Pentecostalism:

(1) contributing towards denominationalism and pluralism² (286)

(2)increase calls for religious toleration and separation church and state ³(287)

(3) emphasis on freedom of religion, of thought and conscience linked to increased democraticisation ⁴(288)

(4) revitalisation of Catholicism ⁵

1G Espinosa ' The Pentecostal of Latin American and U.S. Latino Christianity', Pneuma: The Journal of the Society for Pentecostal Studies 26:2 (2004), 262–292, 283–284.

2G Espinosa ' The Pentecostal of Latin American and U.S. Latino Christianity', Pneuma: The Journal of the Society for Pentecostal Studies 26:2 (2004), 262–292, 286.

3G Espinosa ' The Pentecostal of Latin American and U.S. Latino Christianity', Pneuma: The Journal of the Society for Pentecostal Studies 26:2 (2004), 262–292, 287.

4G Espinosa ' The Pentecostal of Latin American and U.S. Latino Christianity', Pneuma: The Journal of the Society for Pentecostal Studies 26:2 (2004), 262–292, 288.

5G Espinosa ' The Pentecostal of Latin American and U.S. Latino Christianity', Pneuma: The Journal of the Society for Pentecostal Studies 26:2 (2004), 262–292, 288.

Dias

"what actually seems to unite the Protestant churches is their common anti-Catholicism."¹ (311)

"When the Protestant churches were later introduced into Brazil, this was part of a socio-political programme which put them radically against the Catholic Church, which was at that time allied to the nineteenth-century oligarchical state. Thus there has been no escaping from the Brazilian Protestant ethos, shaped and consolidated by political questions and ideological assertions which put the churches in hostile opposition to the Catholic Church."² (311)

"If the central assertions of the Reformation did express themselves in Brazilian Protestantism, they were watered down as much by the pietist, moralistic and self-centred version of North American Protestantism as by the anti-Catholicism of the emerging ecclesiastical structures. They were also responding to the antagonistic, no less belligerent attitude of the Catholic Church which did not want to allow a place for altemative ecclesiological expressions in nineteenth-century Brazilian society." ³(312)

"One must also note that the enormous development of the Pentecostal churches further aggravates the situation, in that these ecclesiastical expressions are founded on a conservative Protestant individualism and mobilize people in a religious perspective which has no connections to the social problems besetting them." ⁴

1ZDias, ' Ecumenism and Renewal in Brazil: an Appraisal', The Ecumenical Review 39:3 (1987), 310–317, 311.

2ZDias, ' Ecumenism and Renewal in Brazil: an Appraisal', The Ecumenical Review 39:3 (1987), 310–317, 311.

3ZDias, ' Ecumenism and Renewal in Brazil: an Appraisal', The Ecumenical Review 39:3 (1987), 310–317, 312.

4ZDias, ' Ecumenism and Renewal in Brazil: an Appraisal', The Ecumenical Review 39:3 (1987), 310–317, 313.