Alvarez

"Latin American Pentecostals are large, self-supporting, self-governed and self-multiplying churches." ¹(140)

"twenty-first century Pentecostals face problems of leadership, education, division and social alienation." ²(140)

refers to the significance of background knowledge acquired through Roman Catholicism³ (141)

refers to the acceptance of the supernatural ⁴(141)

For Pentecostals "the Catholic Church also represents, in their mind, an agent of alienation, oppression and compromise with the demonic powers of the world." ⁵(142)

refers to the importance of lay participation in the structures of the church ⁶(143)

"the problem of numerical growth without proper biblical teaching and discipleship. In some ares, they also tend to center too much power in authoritarian leaders." ⁷(145) danger of an "artificial spirituality"⁸ (145)

perceives the dangers of a growing secularism and materialism ⁹(146) danger of North American imports ¹⁰(146)

fears the danger of a new and triumphalist Pentecostal subculture ¹¹(146)

Escobar's reasons for growth in Latin America:

(1) Spiritual facts (2) Anthropological reasons--hunger for God (3) Sociological elements, providing identity, shelter, security and community (4) Pastoral methodology: lay participation

(5) Psychologican and cultural factors --freedom of worship, use of folk music ¹²(148)

refers to an estimate of 3000 Pentecostal Missionaries sent from Latin America ¹³(149)

links prosperity theology with the process of secularization ¹⁴(152-153)

1M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 140.

2M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 140.

3M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 141.

4M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 141.

5M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 142.

6M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 143.

7M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 145.

8M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 145.

9M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 146.

10M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 146.

11M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 146.

12M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 148.

13M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 149.

14M Alvarez, 'The South and the Latin American Paradigm of the Pentecostal Movement', Asia Journal of Pentecostal Studies 5:1 (2002), 135–153, 152–153.

Macchia

"the Pentecostal movement has managed, in just less than a century, to contribute to nearly as many different divisions as it took the rest of the church a millennium to produce."¹ (340-341)

o

"Pentecostals who choose not to build relationships with other people who claim to be Christian run the risk of being charged with intolerance, with proselytism, or of inciting the rhetoric of 'Holy War'... As the world becomes smaller, members of other religions are looking to ecumenical groups for help in putting a stop to evangelism...among their members. The lack of Pentecostal input into these discussions makes this a very dangerous state of affairs."² (352-353)

JM Davis in 1943 studied "the leadership styles, message, training methods, and lower class audience of Brazilian Pentecostals" concluded that Pentecostals were suited to evangelising the people of Brazil ³(42)

"As David Martin noted of Latin American Pentecostalism, divine healing along with ecstatic speech, testimonies, and music served to create a distinctive atmosphere of lay participation in worship, in which the voiceless gained an important voicE"⁴ (19)

argues that Global Market Culture is idolatrous and pernicious. Fears that in moving from their ascetic origins to the hedonism of prosperity theology some Pentecostals may be capitulating to this new idol ⁵(386-395)

o

"In a church in Brazil I once heard a woman give a testimony in which she thanked God that although she once did not have a colour TV, now she had onE Rather than helping her to question the consumer way of life, which is the main rival of Christian faith today, her church seemed to strengthen and undergird those values."⁶ (392)

1990 marked the appearance of "the first comprehensive works on Latin American Protestantism and politics"⁷ (133)

o

"Foreign missionaries helped to spark, not create, a new religious tradition in Latin America. The impulse for new churches, membership, and the vast majority of leaders came from Latin America."⁸ (134)

1CM Robeck, Jr.,' Pentecostals and Ecumenism in a Pluralistic World', in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 338–362, 340–341.

2CM Robeck, Jr.,' Pentecostals and Ecumenism in a Pluralistic World', in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 338–362, 352–353.

3LG McClung, Jr., ''Try to Get People Saved' Revisting the Paradigm of an Urgent Pentecostal Missiology', in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 30–51, 42.

4F Macchia, 'The Struggle for Global Witness: Shifting Paradigms in Pentecostal Theology' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999), 8–26, 19.

5H Cox, ' 'Pentecostalism and Global Market Culture': A Response to Issues Facing Pentecostalism in a Postmodern World' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 386–395.

6H Cox, ' 'Pentecostalism and Global Market Culture': A Response to Issues Facing Pentecostalism in a Postmodern World' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 386–395, 392.

7E Cleary, 'Latin American Pentecostalism' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 131–150, 133.

8E Cleary, 'Latin American Pentecostalism' in Dempster et al (eds.), The Globalization of Pentecostalism: A Religion Made to Travel, (Oxford: Regnum, 1999) 131–150, 134.

Bergunder ctd

Liberation theology on Pentecostalism: condemnation of fundamentalist sects; other worldly and oppressive¹ (173-174) others offer more nuanced views seeing commonality with CEBs² (174-175) moderation of Bonino's critique over time ³

1M Bergunder, ' The Pentecostal Movement and Basic Ecclesial Communities in Latin America: Sociological Theories and Theological Debates', International Review of Mission 91:361 (2002), 163‫–186, 173–174.

2M Bergunder, ' The Pentecostal Movement and Basic Ecclesial Communities in Latin America: Sociological Theories and Theological Debates', International Review of Mission 91:361 (2002), 163‫–186, 174–175.

3M Bergunder, ' The Pentecostal Movement and Basic Ecclesial Communities in Latin America: Sociological Theories and Theological Debates', International Review of Mission 91:361 (2002), 163‫–186, 175.

Bergunder 1

stygmatizing sterortypes of Pentecostals in Latin America:

(1) accomplices of the Religious right in the USA

(2) seductive of the poor

(3) uninterested in social change

(4) without theology

often those setting up the stereotype then present the CEBs as the polar opposites¹

1 M Bergunder, ' The Pentecostal Movement and Basic Ecclesial Communities in Latin America: Sociological Theories and Theological Debates', International Review of Mission 91:361 (2002), 163‫–186, 163.

Aquino and Oliveira

"The Problem is that the numerical growth of pentecostalism was not followed by theological and pastoral development."¹

1JLF de Aquino and GGS de Oliveira, ' 'Overpragmatism', Denominationalism, Fundamentalism, Liberalism -- and the Evangelical Way', Transformation 21:1 (2004), 19–21, 19.