Escobar

“COMIBAM, the largest coordinating agency of Latin American missions shows that the
number of Latin American missionaries in the year 2001 was 6,455. These figures do
not take into account the number of migrants from the majority world that carry on
missionary work in the countries where they move as migrants or refugees.”(15)1
“Catholics in Latin America are concerned by the fact that though half the Catholics of the world live in Latin America, only 2% of the Catholic missionary force comes from that region.”(15)2

argues that in many marginalized churches a stewardship for survival leads to greater voluntarism and lay involvement. (16)3

points to economic and social disparaties as an obstacle to partnership. (17)4

“Third, participation in global mission requires established and durable institutional
structures. Some young churches in the south are characterized by institutional fragility
and weakness which make difficult the existence of a continuous pattern of support and
care for the missionary effort. In the enthusiastic or charismatic phase of a movement
institutional structures are secondary and there is even a revolt against them, because
revival has broken the structures. However, structures are indispensable and again, they
have to be contextual. This contextuality is very important in relation to the frame of
disparity that we have observed above. The reproduction of support structures that reflect
the needs and demands of an affluent society requires drastic revision.” (17)5

wonders whether the IURD should be invited to Edingburgh 2010. (18)6

S Escobar, “Mission from Everywhere to Everyone: the Home Base in a New Century” Towards 2010 Homepage Available online at www.towards2010.org.uk/papers.htm [Accessed August 4 2008]

Sturm

“Mas, segundo a Associação Brasileira no Reino Unido (Abras), o número é bem maior. A entidade calcula que haja mais de 130 mil brasileiros só em Londres. Oficialmente, o número não passa de 8 mil na cidade e 15 mil em todo o país. É justamente com uma freguesia estrangeira, latinos e africanos principalmente, que as igrejas pentecostais e neopentecostais têm se fortalecido. Bem conhecida no Brasil, a Igreja Universal do Reino de Deus segue na Inglaterra os mesmos moldes – seis cultos diários, campanhas de libertação e milagres e os chamados desafios de fé. O pastor da Universal na cidade de Luton, o paulista Miguel (ele não revela o sobrenome), diz que a maioria dos freqüentadores são, além dos brasileiros, portugueses e angolanos. “Mas os ingleses também têm vindo, pois gostam do jeito da igreja”, garante.”1

R Sturm, ““Quem nos converterá?” Christianismo Hoje Homepage available online at http://www.cristianismohoje.com.br/artigo.php?artigoid=34208 [Accessed June 16 2008]

Campos expansao iurd

Dates expansion to Paraguay to 1985, USA 1987 quotes VEJA referring to it as the largest Brazilian multinational1 (355)
Refers to an anti-IURD coalision consisting of the catholic church, other evangelical and even pentecostal denominations; ABR religions and cultural and political actors.2 (356)
points to seasonal periods of religious change in Brazil including 1910—Pentecostal 1970 neoPentecostal 1950-1960 ABR religions 1980 non-Christian religions 1990 CCR3 (358)
describes IURD style neoPentecostalism as (1) a theatre, where the dramatic is emphasised (2) a temple –a safe place in a world inhabited by demons (does LSC get fanciful here?) (3) Market where symbolic goods are marketed according to the needs of religious consumers.4 (360-362)
Sees four main pillars of IURD theology: 1) centrality of the body 2) exorcism 3) healing 4) material success.5 (364)
sees origin of prosperity theology in the USA, links to a consumer ethic.6 (364-365)
points to the difficulty of the IURD in reaching beyond immigrants, often illegals, in First World Countries.7 (365)
In Africa, problem with paulista and carioca missionaries, greater success with NE (especially baianos)8 (366)
unflattering description of those who go to IURD9 (366)

defence of protection for “consumers of religious services.”10 (367)

LS Campos, “A Igreja Universal do Reino de Deus, um Empreendimento Religioso Atual e seus Modos de Expansão” Lusotopie (1999), 355–367.

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)

Serbin

"Founded in Brazil in 1977, the Universal Church has hundreds of temples in some 40 countries, including the U.S. In recent years it has opened churches for Spanish-speakingcommunities in New York, Los Angeles, Miami, Boston,Chicago, San Diego and other U.S. cities."¹

references to allegations against Macedo and his time in jail in 1992²

conflict with Globo Decadencia novela³

Van Helde controversy, video allegations⁴

"He [Macedo] assailed the Catholic Church on a number of issues, including its defense of celibacy and its opposition to abortion."⁵

conflict over political involvement of the IURD⁶

"State prosecutors in Rio and Brazil's Federal Police are looking into other allegations, such as money laundering. Still another prosecutor suggested that the courts could shut down UC temples to stop pastors from bilking the faithful. UC lawyers thwarted a similar measure several years ago. Former church members have sued for the return of tens of thousands of dollars in property. One woman gave $12,000 in exchange for a tithing diploma purportedly signed by Jesus. Macedo still faces 1991 charges of swindling, quackery and charlatanism."⁷

"The Universal Church offers hope. ...As one research report demonstrated, the majority of UC members believe in the church's basic slogan: "Pare de sofrer," or "Stop suffering." Over the airwaves and in the temples UC followers reinforce this message with ample testimony about cures, sudden affluence and other benefits... It is also rooted in Brazil's highly diverse and adaptive culture. One facet of Macedo's religion is undoubtedly Christian....The Universal Church demonizes the spirit world of the Afro-Brazilian religions that are accepted in varying degrees by millions, but in doing so it implicitly acknowledges that world.... To this religious mix the UC adds ingredients of Pentecostalism, such as an emphasis on the Holy Spirit and healing. It also contains elements of Catholicism--for instance, a highly organized hierarchical structure with bishops under the strong rule of Macedo, who is the equivalent of a pope.... Donations flow almost naturally. According to researchers, the pastors preach the biblical obligation of tithing, but their message is bolstered by the fact that most UC members have participated in Umbanda and Candomble, in which it is customary to pay for ceremonial items. Like the old Catholic practice of indulgence, tithing is stressed as a payment in exchange for favors from God."⁸

Notes that in San Diego the confrontational aspect is reduced, as is the use of the Afro-brazilian religiouis system. ⁹

1K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

2K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

3K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

4K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

5K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

6K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

7K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

8K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

9K Serbin, 'Brazilian Church Builds an International Empire', Christian Century 113:12

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.

SImulacro

Describes the ways that those who are possessed are interviewed at the IURD, often in a manner which ridicules them and which author consideres a grotesque imitation of what happens at the terreiros¹

Umbanda worship of preto-velhos, caboclos and orixas, Batuque worship only of orixas, quimbanda worship of all including exus and pomba girias²

Stages of discourse within an IURD service (1) Holy Spirit called upon by faithful through words of bishop/pastor.³ (2) Invocatioof evil spirits; author notes how IURD transforms understanding of spirits within ABRs; significance of labelling all spirits as “encostos” which are seen as evil⁴ (3)

refers to the significance of the “encostos” scream to setting the stage for the dialogue between good and evil.⁵(4) analysis of the exorcism of spirits and the interview with the most resistant. Whereas in ABRs only those who worship the Orixas are possessed, in the IURD possession is seen to be possible as a result of any contact with the ABRs.⁶ (5) concluding moment of quiet and peace, healing and deliverance declared, ends with bishop/pastor blessing the lives of those who have been delivered.⁷

M Tadvald, “O Simulacro da Alteridade em Perspectiva: Comentários acerca de uma Análise Discursiva de um Ritual da Igreja Universal” Debates do NER 6:7 (2005), 89–97.

Suggests that some may wish to manifest “encostos” in an IURD session to overcome anonymity of low social status, likens to poor youth who commit crime as a form of social projection.⁸

refers to the case of “Mae Gilda” accused of being a charlatan by IURD. Terreiro invaded by evangelicals wishing to carry out exorcism. R$ 960,000 paid as compensation to her family, after her death.⁹

AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133.

criticises those who see spiritual warfare as an IURD innovation, demonstrating that it is prevalent across the evangelical spectrum in Brazil and in the world.¹⁰

emphasises that IURD is not only antagonistic against ABRs but also Catholicism, spiritism and New Age. Catholic saints and New Age avatars also demonised.¹¹

points out that conflict with ABRs is significant only in Brazil, in other countries antagonism is with spiritual entities recognised in that context.¹²

Sees in the IURD an importation of the concept of territorial spirits; IURD differs from IIGD in not recognising/acknowledging foreign influence.¹³ claims polidemonismo in IURD reflects Territorial Spirits doctrine; critiques Ribeiro for not distinguishing discourse about demons from discourse about the devil.¹⁴

AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146.

IURD demonology: Christian tradition+ ABR influence¹⁵

decline of the role of the devil in official Catholicism in 20^th century; figure retained in popular Catholicism¹⁶

in IURD demons seen as the source of all evils¹⁷

demonizing of mediunic religions, IURD takes further and radicalizes something already present in Catholicism and other evangelical churches.¹⁸ significance of offensive approach rather than defensive.¹⁹

links demonology of IURD with a global trend of increased belief in the demonic. Sees this as a reflection of (1) decline of institutional religion (2) sense of impotency in the modern world (3) demonization of the other.²⁰

1J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 13.

2J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 26 note 7.

3J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 27–32.

4J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 32–48.

5J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 52.

6J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 52–62.

7J Ribeiro, “O Simulacro da Alteridade: Uma Análise Discursiva do Ritual de Exorcismo da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 11–78, 62–71.

8M Tadvald, “O Simulacro da Alteridade em Perspectiva: Comentários acerca de uma Análise Discursiva de um Ritual da Igreja Universal” Debates do NER 6:7 (2005), 89–97, 94–95.

9M Tadvald, “O Simulacro da Alteridade em Perspectiva: Comentários acerca de uma Análise Discursiva de um Ritual da Igreja Universal” Debates do NER 6:7 (2005), 89–97, 96.

10AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 125–126.

11AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 126–127.

12AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 127–128.

13AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 128–129.

14AL Jungblut, “O Mal e os Malvados: As Crenças Polidemonistas na Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 125–133, 130–132.

15AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 135.

16AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 137.

17AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 138.

18AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 138–139.

19AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 141–142.

20AP Oro, “A Demonologia da Igreja Universal do Reino de Deus” Debates do NER 6:7 (2005), 135–146, 142–145.

Pimentel

"Na realidade, a figura da mulher dentro da IURD é cheia de nuances e particularidades. O Bispo Edir Macedo faz constantes adaptações em sua doutrina e tem adotado uma postura menos radical em muitas de suas premissas. Mesmo assim, no tocante à mulher, a ênfase ainda recai sobre a importância de manter a obediência ao marido e no vínculo do feminino com o Mal."¹ (23)

o

"A única forma de poder da mulher dentro da IURD é o trabalho de "obreira", uma espécie de auxiliar nos cultos. Esse trabalho é restrito a algumas fiéis, não podendo participar, por exemplo, mulheres de pastores e bispos – a quem, muitas vezes, são delegadas funções sociais, como a coordenação de grupos de apoio...Mesmo desempenhando a função de obreira, ao final cabe à mulher cuidar da casa, assegurando o bem-estar da família. Essa seria a vontade de Deus" ²(24)

"Segundo a doutrina Universal, Semírames é assimilada à figura que os povos antigos denominavam "Virgem-Mãe", e foi ela que deu origem a todas as mitologias nesse sentido, enganando, inclusive, aqueles que professam o Catolicismo, pois sua representação se assemelha à imagem de Nossa Senhora com o Menino Jesus. Sobre o culto a Semírames, diz Macedo que "no Brasil, ela é Nossa Senhora Aparecida, a padroeira; em Portugal, a imagem tem o nome de Fátima e, no México, a Santa é a mesma, com o nome de Guadalupe" ³(25)

"Nesses dez mandamentos fica nítida a imagem feminina que estimula os líderes da IURD. É a mulher submissa ao marido, que fala pouco (pois suas palavras são perigosas, tanto que levaram o primeiro homem à Queda), que deve ter firmeza para manter a família na fé, mas que, ao mesmo tempo, funciona como porta de entrada do Mal."⁴ (27)

oo

links possession with the solution of family problems. Women seek deliverance to then seek deliverance of the rest of their family ⁵(29-31)

"A família, tendo ou não membros convertidos, normalmente delega seu bem-estar espiritual à mulher. A possessão parece dar a essas mulheres a possibilidade de libertar seus "demônios", chance essa que não possuem em um cotidiano de opressão. O exorcismo traz a chance de reorganização interna, e a responsabilidade em manter-se bem acaba por levar a uma mudança de atitude. Como mediadora, a mulher assume a responsabilidade de estar bem para proporcionar o bem-estar alheio e restaurar o equilíbrio e a paz em suas vidas. É possível considerar, então, que a conversão à IURD pode ser um caminho que ajuda algumas mulheres a se afirmarem, tornando-se mais assertivas." ⁶(32-33)

1F Pimentel, ' Psiquê nos Domínios do Demônio – um olhar sobre a relação entre exorcismo e cura em um grupo de mulheres fiéis da Igreja Universal do Reino de Deus', Revista de Estudos da Religião 2 (2005), 22–34, 23.

2F Pimentel, ' Psiquê nos Domínios do Demônio – um olhar sobre a relação entre exorcismo e cura em um grupo de mulheres fiéis da Igreja Universal do Reino de Deus', Revista de Estudos da Religião 2 (2005), 22–34, 24.

3F Pimentel, ' Psiquê nos Domínios do Demônio – um olhar sobre a relação entre exorcismo e cura em um grupo de mulheres fiéis da Igreja Universal do Reino de Deus', Revista de Estudos da Religião 2 (2005), 22–34, 25.

4F Pimentel, ' Psiquê nos Domínios do Demônio – um olhar sobre a relação entre exorcismo e cura em um grupo de mulheres fiéis da Igreja Universal do Reino de Deus', Revista de Estudos da Religião 2 (2005), 22–34, 37.

5F Pimentel, ' Psiquê nos Domínios do Demônio – um olhar sobre a relação entre exorcismo e cura em um grupo de mulheres fiéis da Igreja Universal do Reino de Deus', Revista de Estudos da Religião 2 (2005), 22–34, 29–31.

6F Pimentel, ' Psiquê nos Domínios do Demônio – um olhar sobre a relação entre exorcismo e cura em um grupo de mulheres fiéis da Igreja Universal do Reino de Deus', Revista de Estudos da Religião 2 (2005), 22–34, 32‫–33.

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.

O bispo

indicates the significance of Prosperity theology in the growth of IURD, and in the controversy surrounding IURD. Claims that EM raised profile of evangelicalism in Brazil.¹

quotes EM as linking his arrest as helping in the success of the church, as victims always come out best.²

EM claims that only in Brazil and Catholic Spain IURD suffers repression.³

narrates events surrounding the arrest of EM in 1992.⁴

EM's congenital defect on left-hand.⁵

EM's critique of “musica gospel” for being too commercial.⁶

After experiences in Catholicism and Spiritism/ABRs conversion in McAllister's Nova Vida church.⁷

significance of marriage within IURD, EM: sex as basis of marriage.⁸]

importance of adoption within IURD⁹

resistance to Macedo as a leader within Nova Vida Church encouraged setting up of own church.¹⁰

Pastors + Wives in Brazil=10,000¹¹

rigorous discipline of a bishop, rigourous sexual ethics. Hierarchichal nature of organization which has 4400 admin staff.¹²

Pastors need to be ready to be transferred at any moment, not required any diploma.¹³

1975 Em founds “A Cruzada do Caminho Eterno”--> Later (1977) becomes “Casa da Benção” and then becomes IURD(1979) ¹⁴

1980 leadership struggle and split with RR Soares.¹⁵

1980 first temple in New York.¹⁶

Growth of two new temples every month.¹⁷

EM's critique of emotion based religion.¹⁸

IURD like A&E, deliverance first, then bible teaching.¹⁹

Describes purchase of Record TV.²⁰ Decision to have a competitive rather than a religious TV station.²¹

Conflict between Globo and IURD/Record Guerra Santa 1) Jornal Nacional Report in April 1992; accusing IURD of financial irregularities 2) Attacks on Globo through 25 Hora Program 3) Decadencia soap 4) SVH incident, seen by EM to have set the church back considerably 5) Carlos Magno Incident 6) Truce brokered by Sergio Motta²²

21 legal cases against EM/IURD considered innocent in 20, one still unfinished.²³

EM: offering an investment in persons own life²⁴ defends prosperity theology accusing Catholic church of teaching people to be happy with their poverty.²⁵ claims that with tithe, God is obliged to fulfil his promise to bless the person.²⁶ Defends expensive cathedrals claiming that they have the purpose of encouraging the poor to increase their aspirations²⁷ Explains administrative structure of the church.²⁸ Claims not to receive money from Record.²⁹

Political growth of IURD shaken by involvement in the Mensalao scandal, especially Bishop Rodrigues.³⁰

Pro-Choice on Abortion, anti death penalty but anti homosexual practices.³¹

Support of contraceptive measures, in favour of female submission.³²

Critique of emotionalism in evangelicalism, admits that some within IURD may be driven by emotion.³³

Describes media conglomerate of IURD³⁴

Spread of IURD in upper classes, in London Congo Ambassador is a member.³⁵

outlines international expansion of IURD, most pastors are Brazilian.³⁶

UK 32 worship spaces, London HQ regularly has 5000 worshippers.³⁷

1998 collapse of a temple in Osasco 25 died. Incentive to move away from rented buildings and have own cathedrals.³⁸

describes social work of IURD³⁹

1D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 13–14.

2D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 24.

3D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 26.

4D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 31–50.

5D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 59.

6D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 72.

7D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 80–82.

8D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 86.

9D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 92

10D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 96–97.

11D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 102.

12D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 105–106.

13D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 107–108.

14D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 109.

15D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 114–115.

16D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 121.

17D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 121.

18D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 131–133.

19D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 136.

20D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 143–177.

21D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 182–183.

22D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 189–204.

23D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 204.

24D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 208.

25D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 208.

26D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 210.

27D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 211–212.

28D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 212–213.

29D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 215.

30D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 218–222.

31D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 224, 234 (dp).

32D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 225–226.

33D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 229.

34D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 236–241.

35D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 243–244.

36D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 245–252.

37D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 252.

38D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 253–254.

39D Tavaloro & C Lemos, O Bispo: A História Revelada de Edir Macedo, (São Paulo: Larousse, 2007) 255–259.

troch

IURD, enemy of Catholicism and earlier pentecostal waves ¹(66)

"pact between religion and money"² (66)

"It is an anti-intellectual, anti-Catholic and anti-theological movement. Poverty is seen as a creation of the devil and going to the temple means a financial obligation. There is an ethic of consumption" ³(66-67)

According to L Campos IURD: theatre, temple, market. THeatre: stress on the dramatic, anti-rationaL Temple: church environment. Market: financial streams of marketing, marketing.

"There is a combination of archaic magical elements with the urbanised world of globalisation and post-modernity with all its technical facilities." ⁴(67)

"Zygmunt Bauman repeatedly has warned in his analysis of the globalising and urban culture, that the Brazilian society can be seen as a prototype and an announcement of what may happen in the rest of the world, and of what is happening already in some other parts as welL"⁵ (71)

claims that in Neo-Pentecostal churches

"The body is healed in this world and at the same time manipulated to escape from this world. The religious good is promoted on the free market where capital is a guarantee for power, monopoly and further expansion."⁶ (72)

1 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 66.

2 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 66.

3 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 66–67.

4 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 67.

5 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 71.

6 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 72.

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.