Silva Sagracao

Neo-Pentecostal churches seen to challenge followers to engage in war against misfortune, and poverty.1 (15)
emphasis on the fact that from the perspective of the believer, the desire is to give money, not to buy something. Hence suggests money as a means of establishing a bond to establish relationships.2(17) However, giving tied primarily to money.3 (109)
IIGD: presents money as a means whereby one can unblock what is obstructing God's blessing.4 (25)
offering cannot be given in any manner, as a means of establishing a relationship it is important that sacrifice and recognition play their role.5 (27)
Points that in neo-Pentecostal services, money is seen as a tool that God can use, and to give is a sacrifice. Claims that it is contradictory to regard NEP as a market religion.6 (73)
Money offered seen to have two roles 1) help God's work to progress 2) as a sacrifice go to God's thrown and untie the financial life of the giver.7 (75)
tithe seen as an expression of the confidence of the believer in the church and in God.8 (103)
Emphasises the social nature of money in NEP churches. Collective nature of participating in a commonly accepted symbol.9 (104) Social recognition that comes from the act of giving.10 (107)
Sees prosperity theology as the basis for the ideology and the creativity of NEP churches.11 (132)
Life in the church as an agreement with God; in which God promises prosperity; tithe the first condition to be maintained.12 (133)
points to the wide open spaces o f a IIGD church which is continuously open.13 (139)
note reference to Malachi passage re: tithe, but does not recognise that it's use goes beyond NEP churches.14 (143)
points to the use of paid religious healing services in popular Catholicism.15 (146 note 88)
points to the way that in the IIGD teaching is that the quality of the offering is not always related to the quantity.16 (147-148) Condemnation of the “toma la, da ca,” mentality (but Silva does not suggest this as an anti-IURD polemic) denial of any form of bargaining.17 (150)
free hermeneutic preferred to rational/systematic theology18 (159)
IIGD, many had left IURD due to the way pastors in the latter ask for money.19 (174 note 106)
DE da Silva, A Sagração do Dinheiro no NeoPentecostalismo: Religião e Interesse à Luz do Sistema da Dádiva, Doctoral Dissertation, (Recife: Universidade Federal do Pernambuco, 2006)

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

Smith and Campos

"Perhaps the most influential American televangelists in Brazil have been Jimmy Swaggart, Pat Robertson and Rex Humbard." ¹(56)

Swaggart the most significant due to the local support he received from the Assemblies of God ²(56)

o

difficulty for local evangelicals to get resources available for the use of TV media ³(57) Fanini as one of the pioneers in this sense, relationship with then president Figueredo getting him the concession of the Channel 13 in Rio de Janiero for fifteen years from 1983, but unable to muster resources to support this so that: "Fanini's ambitious project stalleD Some years later, beset with debts, he sold his 75% share of Radiodifusao Eheneser Ltd to Edir Macedo, founder and bishop of the Universal Church of the Reign of God (IURD)." ⁴(57)

o

"Edir Macedo understood early on that Evangelicals would not become major players in Brazilian television until they achieved the financial freedom to be able to make major investments in technology and television licenses. A former member of The New Life Church and a former employee of Rio de Janeiro's state lottery, Macedo began in 1977 to mount his own religious enterprise. " ⁵(57)

IURD: (1) purchase of Record for $45 million in 1989 and the headquarters and production equipment of TVJovem Pan for $15 million. ⁶(58)

"Macedo's religious empire includes more than four thousand temples, usually installed in former supermarkets or cinemas, located in large and medium-sized cities throughout the country; he has not been successful in establishing himself in smaller towns. Also included are television and radio stations outside Brazil, the Folha Universal newspaper with a weekly circulation of over 1.5 million, a modern printing plant, a small bank, a tourism business and even a furniture factory that produces benches for his churches."⁷ (58)

" The services are punctuated by vignettes and jingles that emphasise miracles and attaining concrete results. This message offers solutions to a middle class going through difficult times as well as to the urban poor in search of social ascent." ⁸(58)

Since 2002, IURD's programming has included rites and imagery taken from Afro-Brazilian religions, especially Umbanda. Macedo frequently stages hybrid exorcisms in which white-robed pastors speak of 'the Father of Lights'. ⁹(58)

" The screen shows pictures of waterfalls and crashing surf, places intimately tied to African religious traditions. Such discourse provides both explicit and subliminal associations to Afro-Brazilian worship." (58)

"The IURD appropriates and markets a wide variety of religious symbols including holy water, salt, anointing oil, bread and wine, sacred stones, blessed flowers and sacred robes. In addition to borrowing from Afro-Brazilian religious discourse, IURD spectacles incorporate elements of Brazilian Catholicism, Protestantism, and Kardecist Spiritism. These relics are transformed by the touch of the IURD's 'consecrated men of God' into 'blessed means of salvation and healing' and bring 'the heavenly future' to the 'blessed present' while inviting viewers to come to the 'addresses of happiness'. "¹⁰(58)

"Key to the IURD's success has been the creation of a highly centralised network of temples, essentially religious franchises, capable of generating a large and reliable flow of cash. Effective resource management has given Macedo the freedom to be able to finance any acquisition or transaction at any time by always having at his disposal at least $5 million in cash." ¹¹(59)

o

"After splitting with Macedo in 1980, his brother-in-law, R.R. Soares, created the first IURD clone, the International Church of God's Grace (IIGD)."¹² (59)

"Soares decided on a two-track strategy, negotiating a volume discount for primetime access with Rede Bandeirantes while simultaneously pursuing financial resources to be able to buy his own television channel."¹³ (59)

Brief reference to the Hernandes and Renascer em Cristo

o

tension between the complexity of religious phenomena and the simplified message demanded by television media "Thus, the earliest producers of evangelistic messages for the electronic media came to conceive of religious conversion in simplified, individualistic terms as demanded by the principles of marketing (Smith, 1990: 296). The great innovation of the Neo-Pentecostal media preachers has been to simplify the message even further, eliminating doctrine and reducing the message to a commercial transaction of symbolic goods." ¹⁴(61)

"Confronted with disenchantment, it is not surprising that the televised events and speech found in Latin Americas electronic church, can re-enchant the world and are increasingly popular."¹⁵ (61)

o

"The electronic media provide a venue for the approximation between Temple and Marketplace." ¹⁶(62)

o

"A new generation of religious entrepreneurs has understood how to tap into the collective spiritual resources of the region, package them in drama, and cloak them in authority and mystery Then they offer them to a populace often wrestling for survival, mired in permanent crisis and

hungry for meaning, hope and a sense of transcendence." ¹⁷(62)

"Today it is common to find people in both Brazil and urban Latin America who simultaneously consume televised religious spectacles offered by the megachurches, use amulets or crystals derived from New Age spirituality, seek alternative healing from traditional healers, and consult with Spiritists for orientation in cases of personal crisis. Meanwhile, the traditional churches are losing their historic monopoly on dispensing sacraments, especially as these systems for marketing new spiritualities and mediated symbolic spaces become broadly available. Simultaneously, the power of the traditional churches to stigmatise 'unorthodox' religious belief and practice has been weakened."¹⁸ (62)

1D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 56.

2D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 56.

3D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 57.

4D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 57.

5D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 57.

6D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 58.

7D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 58.

8D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 58.

9D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 58.

10D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 58.

11D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 59.

12D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 59.

13D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 59.

14D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 61.

15D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 61.

16D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 62.

17D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 62.

18D Smith & LS Campos, ' Christianity and Television in Guatemala and Brazil: The Pentecostal Experience', Studies in World Christianity 11:1 (2005), 49–64, 62.

Wrege

Points out that until 1950s Assembleis of God was still under Swedish leadership.¹

Recent innovations in AoG are in the use of television and in greater theological preparation for leaders.²

greater freedom for women in FSQ in Brazil.³ Anerican leadership prominent until 1980s.⁴

Cong. Cristã: Presbyterian origins of Francescon reflected in doctrine of Predestination. Working-class origin affected the populist character of denomination. Strong emphasis of spontaneous prophecy.⁵ Middle class element in church.⁶

Brasil para Cristo: concern with social problems. Outreach to those affected by rural exodus.⁷

Although Deus é Amor has a strong record and radio industry, as it forbids its members to watch televion.⁸ Emphasis on healing and strong admiration of members for David Miranda.⁹ Admiration results in his family occupying key positions in the hierarchy.¹⁰

Points to the current blurring of boundaries between renovada and traditional churches.¹¹

Questions whether “usos e costumes” can be used to create a strong boundary between pentecostal and neo-pentecostal churches as 1) FSQ was always more flexible 2) Urban AoGs are becoming increasingly more open.¹²

Regarding disease: Whilst IURD accepts both physical and spiritual causes for disease (except for the case of mental illness) the IIGD attributes disease fully to spiritual causes.¹³

Use of holy objects in IURD and IIGD to mediate healing.¹⁴

Similarity in money raising techniques between IURD and Deus é Amor churches. Especially through the mechanism of giving money in blocks.¹⁵

1RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 50.

2RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 50.

3RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 50.

4RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 52.

5RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 52.

6RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 53.

7RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 53.

8RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 54.

9RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 54.

10RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 55.

11RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 55–56.

12RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 57–58.

13RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 60.

14RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 62,

15RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 63.

Wrege

IURD blocks come in higher amounts, concept of the sacrifice offering.¹

IIGD rejects the use of blocks of offering, prefering to emphasise tithes and offerings in service + R$ 30,00 carne.²

Pentecostals like historical protestant see the blessing of God in terms of an adequate lifestyle and recognise the threat of money. IURD and IIGD emphasise prosperity as God's will for a person's life.³

Suggests conflict between RR Soares and Macedo was in part due to the former disliking the latter's aggressive approach to exorcism.⁴

Suggests a fundamentalist, literalist reading of Scripture.⁵

Claims that in IURD there is a greater concern with the image of a service than the content.⁶

3 month training of leaders in IURD, focus is on behavioural attributes.⁷ IURD obreiros are volunteers.⁸ Although heavily involved in the organization women cannot ascend the hierarchy.⁹

AoG and 4SQ leaders preparation involves some theological training but not as academic as historical churches.¹⁰

IURD, sequential campaigns which one needs to follow so as not to lose the blessing.¹¹

NeoPentecostal churches> Pentecostal churches in terms of centralization of power in one leader (with the exception of Deus E amor)¹²

IURD and IIGD: teachings spread through music, books and magazines. IIGD more open for dialogue with other churches, allowing authors from other denominations to write in Graca Magazine.¹³

IURD social work: Adult literacy, and various social projects.¹⁴

outlines demonology of IURD and IIGD. Significance that they accept demonization of Christians. Soares more moderate than Macedo in accepting that other churches also have significant exorcism ministries.¹⁵

Prosperity Theology, use of positive confession in IURD and IIGD.¹⁶

Sessao de Descarrego carried out on Fridays for this is the day of the “heaviest” ABR rituals.¹⁷

1RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 64.

2RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 66.

3RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 67–68.

4RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 69.

5RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 71.

6RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 71.

7RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 72.

8RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 73.

9RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 73.

10RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 74–75.

11RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 76.

12RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 77–78.

13RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 79–80.

14RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 81.

15RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 88–106.

16RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 111–114.

17RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 115.