Chesnut Born Again

RA Chesnut, Born Again in Brazil: The Pentecostal Boom and the Pathogens of Poverty, (London: Rutgers University Press, 1997)

A Prophetic History
“With little access to the city's precarious health care facilities and neglected by the Catholic church, many ill Belenenses and their families came to the Assemblies of God as a last resort.”1 (28)
refers to trips made by Berg and Vingren to the Southeast and the change of HQ to RJ in 1930.2 (29)
Swedish leaders decision to nationalise the church in 1930.3 (30)
Although CC growth was faster in the earlier years it was also highly regionalised, whereas by 1940 AoG had spread to all states and territories.4 (31)
Persecution of Protestants in Vargas era; Neo-Christendom, stoning of churches but few lost their lives.5 (33)
National Evangelisation Crusade--> novelty; wide press coverage, collective healing sessions.6 (35) Followed by resistance from Pentecostal leaders so that Williams founded Crusade Church which then became IEQ.7 (36)
Use of sertanejo rhythms helped Manoel de Mello's success amongst Northeastern migrants.8 (37)
Exorcism a major feature of Deus e Amor church including calling upon evil spirits from Umbanda to be collectively exorcised by congregation.9 (38-39)
“Unlike the omnipresent Jesus and Holy Spirit of Pentecostal churches, the saints of popular Catholicism tend to be fixed to particular locales and do not travel easily.”10 (40)
claims that many Pentecostal leaders because women can use it to challenge the authority of the pastors.11 (43)
“Middle class Pentecostals in the Central Temple and larger churches had little tolerance for the rustic Portuguese of unlettered preachers.”12 (43)
prefers the term postmodern to neo-pentecostal as the latter does not allow one to distinguish between the modern BPC and IEQ and the IURD.13 (45)
claims that prosperity theology was imported from the US.14 (47) refers to a “five keys of prosperity change in an IEQ church.15 (178 note 18)

Petersen

"Although the early participants in the movement were on the margins of society—”the loose dust of the earth for the wind to blow away,” as described not long ago by one Latin American theologian—the rippling waves of the Pentecostal experience have flowed into almost every sector of religious and secular society." ¹(66)

o

"Italian Luigi Francescon, filled with the Spirit during a visit to the Azusa Street Mission, carried the Pentecostal message to the south of Brazil and Argentina. Swedes Daniel Berg and Gunnar Vingren, who introduced Pentecostalism into the northern states of Brazil, were brought into Pentecost through the Chicago center, an offspring of Azusa Street,"² (66)

o

"Latin American Pentecostals, despite immense diversity, have at the core a supernatural worldview perspective that is codified through religious symbols and practices such as glossolalia and healings, supernatural interventions, participative worship, and expression in music." ³(67)

1D Petersen, ' The Azusa Street Mission and Latin American Pentecostalism', International Bulletin of Missionary Research 30:2 (2006), 66–67, 66.

2D Petersen, ' The Azusa Street Mission and Latin American Pentecostalism', International Bulletin of Missionary Research 30:2 (2006), 66–67, 66.

3D Petersen, ' The Azusa Street Mission and Latin American Pentecostalism', International Bulletin of Missionary Research 30:2 (2006), 66–67, 67.

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.

Perspectives

R Winter, 'World Mission Survey', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) B193–B212.

o

points to a sudden growth in interest in World Missions in Latin America in the 1980s¹ (B197-B198)

*

D McGavran, 'Today's Task, Opportunity and Imperative', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) D3–D16.

o

claims that many Italian migrants to Brazil were ignored by those who simply focused on Portuguese-speaking Brazilians. Great growth was achieved by an Italian convert from Chicago.

"In general it may be said that responsive segments exist in many lands, but they are not always found by missionaries or national church leaders." ²(d-11)

1R Winter, 'World Mission Survey', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) B193–B212, B197–B198.

2D McGavran, 'Today's Task, Opportunity and Imperative', in R Winter, SC Hawthorne (eds), Perspectives on the World Christian Movement A Reader, revised edition, (Pasadena: William Carey Library, 1992) D3–D16, D11.

Nelson

identifies 5 principles in the expansion of the Congregacao Crista do Brasil (1) Proximity (2) repudiates calculable rationality (3) uses existing structures and metaphors often derived from folk catholicism (4) exclusivity (5) congruence¹

1 R Nelson, ‘Five principles of indigenous church organization : lessons from a Brazilian Pentecostal church’, Missiology 17:1 (1989), 39—51

Damascena and Padua ctd

recognises that Brazilian Pentecostalism has acquired its own characteristics¹ (148) well received especially amongst nominal Catholics ²(148) lack of research to show where the new Pentecostals have come from ³(148)

eclipse of the Congregacao Crista by the Assemblies of God in part due to the calvinism of the former and the public evangelism of the latter⁴ (149)

Urbanization: growth and fragmentation of Pentecostalism⁵ (149-150)

modernization in Brazil conservative "economic development is accompanied by the maintenance of social inequalities"⁶ (150)

"The continued growth of industrialisation, economic stagnation and urban overcrowding caused by the modernisation of the countryside were important factors for the success of the IURD⁷

1AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 148.

2AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 148.

3AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 148.

4AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 149.

5AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 149–150.

6AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 150.

7AD Martins & LP de Pádua, 'The Option for the Poor and Pentecostalism in Brazil', Exchange 31:2(2002), 136–156, 151.

Almeida ctd

AOG temples on main roads and favelas "estrutura interna organizada a partir de redes familiares muitas delas montadas no processo migratório" ¹(22)

IURD--> main road, large temples and cathedrals; emphasis on visibility and marketing² (23)

Although common to claim that the IURD had become the largest evangelical church 2000 census shows it 4th behind AoG; Baptists and Congregacao Crista ³(23)

Evangelical--->community--->building; IURD--->building (often near bus terminals and commercial centres)---> Converts⁴ (24)

IURD--> caixa único similar to RCC; movement away from congregational community to a spiritual support centre ⁵(

1R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 22.

2R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 23.

3R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 23.

4R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 24.

5R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 24.