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

Siqueira

Segmentation of Brazilian evangelicalsim:

(1) Influence of various european reformations

(2) cultural and ethnic diversity within country

(3) colonial syncretism

(4) modernization ¹(13)

Church/date

IURD (1977)/ Igreja Internacional da Graca de Deus (1980) Renascer (1986) Sara Nossa Terra (1992-1994)² (14)

NeoPentecostal Characteristics:

(1) national

(2) strong leadership

(3) against afro-Brazilian cults

(4) emotion

(5) emphasis on healing and exorcism

(6) freedom in terms of customs

(7) business/marketing approach

(8) massive use of media (14)

Note 5--influence of catholicism (e.g. water) and Afro-Brazilian cults (e.g. salt) in exorcisms ³(14)

although not numerically significant Esoteric Spirituality culturally significant. E.g. Brasilia as esoteric mystical capital. D. Bosco's dream regarding the capital of the 3rd millenium.⁴ (14-15)

importance of political sphere for neopentecostals...(1) media concessions (2) public funds for buiildings (3) deal with anti-noise legislation ⁵(15-17)

cites Fonseca to claim that use of the media by neo-pentecostals has more to do with evangelistic potential than with copying American models ⁶(17)

use of media--> entertainment aspect of neo-pentecostal services. Increase in leisure and tourism in Brazil from the 1980s⁷ (18-19)

claims that pentecostals attract those disappointed by the failings of modernity attracting them with "magical access to consumption" through God ⁸(21)

notes that it is not just in urban areas that (neo)pentecostals grow but in small cities and border regions ⁹(23)

anti-hierarquichal, anti-dogmatic nature of new religiosities which call themselves centres, schools groups or philosophies¹⁰ (23)

1D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 13.

2D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 14.

3D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 14.

4D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26. 14–15.

5D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 15–17.

6D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 17.

7D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 18–19.

8D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 21.

9D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 23.

10D Siqueira, “Religiosidade Contemporânea Brasileira: Estilo de Vida e Reflexividade,” Sociedade e Cultura 9:1 (2006), 13–26, 23.

Campos & Guerreiro

LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136

dichotomy in Brazilian sociology of religion between those working in religious institutions and those working in academic institutions.¹

points to the complexity created by the pentecostal/charismatic movements within existing historical churches.²

Lutheranism, rural base, involvement in rural struggles, e.g. MST.³

points to the wide range of social projects run by evangelical and pentecostal churches many “assistencialista”.⁴

difficulty of numbers as they become propaganda weapons.⁵

great increase in the number of Pentecostal denominations.⁶

S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172,

Followers of new religious movements to be found in those who consider themselves without religion and Catholics.⁷

Characteristics (1) Individual autonomy (2) self-knowledge (3) technique (4) body (5) use of scientific terminology (6) Reincarnation⁸ (7) Enchantment with the past, but a distant, non-Brazilian past.⁹

claims that Protestantism is the exception in the Brazilian religious field in demanding complete conversion.¹⁰

1LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 114.

2LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 120.

3LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 122.

4LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 124.

5LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 127.

6LS Campos, “Protestantismo brasileiro e mudança social” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 106–136, 128.

7S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 160.

8S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 166.

9S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 167.

10S Guerreiro, “ A visibilidade das novas religiões no Brasil” in BM de Souza & LMS Martino (eds), Sociologia da Religião e Mudança Social, (São Paulo: Paulus, 2004) 157‏–172, 169.

Tavares

Explores the growth of "alternative" spaces in Rio, through a more esoteric phase in the 1980s to a more therapeutic phase in the 1990s. Compares with Paris. Focuses on the tension between natural gift and technical ability.¹

1F Tavares, 'Feiras esotéricas e redes alternativas: algumas notas comparativas dos circuitos carioca e parisiense', Revista de Estudos da Religião 1 (2001), 22–43.

troch

Afro-Brazilian religions:

(1) linked to the black population

(2) described as a force behind the abolition of slavery

(3) "religion of trance and ecstasy." ¹(63)

(4) "Trance, animal sacrifices and celebrations of this religion attract nowadays more and more white intellectuals, who enjoy this religion as a joyful break with the theology of sin and fault that dominates traditional churches. Candomble puts no ethical demands to the behaviour of its faithfuL" ²(63)

claims that the penetration of white intellectuals makes it more individualistic, less ethnic and reduces its female character ³(63)

o

In Brazil New Age movements mix:

(1) native Indian philosophy and shamanism

(2) notions from western philosophy of religion; and spiritism ⁴(64)

"The appeal upon intellectuals and people of middle class in general must be understood from the perspective of the emphasis on the exotic, the body, the importance given to festivals and the lack of ethical demands and notions of guilt." ⁵(64)

1 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 63.

2 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 63.

3 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 63.

4 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 64.

5 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 64.

Almeida 2

spiritists and traditional evangelicals: vegetative growth¹

1R Almeida, “ Religião na Metrópole Paulista,” Revista Brasileira de Ciências Sociais 19:56 (2004) 15–27, 17.