troch

claims that in Brazil dance, music, religion, football and carnival cannot be separated¹ (55)

Candomble described as a religion of black brazilians charactarised by meals offered to saints² (55 note 1)

o

gives some interesting statistics and background information about Brazil ³(56-57)

" A characteristic of Brazil is its melting pot of cultures. There is no original Brazilian culture....Brazilians are proud that they have no dominant or minority cultures." ⁴(57)

o

refers to urban violence⁵ (57-58)

o

"Corporality is central in the emotional world of the Brazilian."⁶ (58) expressed not only in music but in cosmetic surgery and fitness centres⁷ (58)

o

"The influence of the process of globalisation is very great in this extremely bureaucratic country with its daily political and financial scandals."⁸ (58)

o

"religion is no longer rooted in family or tradition for Brazilians." ⁹(59)

"At this moment we see a clear change from the classical historic churches towards more recently constructed forms of belief like New Age, the Pentecostal and Neo-Pentecostal churches, towards the Afro-Brazilian religions like Candomble, Macumba and Umbanda."¹⁰ (59)

"In Brazil we speak of a double movement: 1st there is a construction of new religious movements with new doctrines as a consequence of the mixture of earlier religious forms and traditions; 2nd great numbers of faithful simultaneously are active in two different religions." ¹¹(59)

rejects the term syncretism; preferring 'macro-ecumenics' ¹²(59)

o

claims that social class is decisive for change with Umbanda, New Age and Neo-Pentecostals attracting middle and upper class people, and Pentecostalism being more significant amongst the poor ¹³(60)

emphasises the quest for personal healing, linking this to a postmodern concern for individual well-being in an urban culture. (¹⁴60)

o

claims that a similar exodus as that in the Roman Catholic Church is taking place in the Protestant churches ¹⁵(61)

claims that the middle class are being lost to secularization; and the poor in Pentecostalism ¹⁶

1 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 55.

2 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 55 footnote 1.

3 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 56-57.

4 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 57.

5 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 57–58.

6 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 58.

7 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 58.

8 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 58.

9 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 59.

10 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 59.

11 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 59.

12 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 59.

13 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 60.

14 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 60.

15 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 61.

16 L Troch, 'Ecclesiogenesis: the Patchwork of New Religious Communities in Brazil' Exchange 33:1 (2004), 54–72, 61.

Yates Evangelical

"the U.S. is the primary source and symbol of most of what passes as “globalization” in the planetary popular imagination." ¹(66)

"the worldwide spread of a peculiarly American brand (in both origin and form) of Christianity— that is, Evangelical Protestantism."² (66)

"American-based, para-church, mission, and humanitarian organizations"³ (66)

"Although the evidence appears to support the claim that Evangelical Protestantism is a thoroughly indigenized global phenomenon, Western (predominantly American) missionary and para-church organizations, operating in a manner similar to that of multinational, non-governmental organizations and corporations, continue to constitute a primary source of material resources" ⁴(66)

"the centers of American Evangelicalism, while by no means the center of worldwide Evangelicalism, nevertheless continue to form the backbone of a transnational religious movement."⁵ (67)

o

"American Evangelicals as the vanguard of American military, economic, and cultural power across the planet" ⁶(70)

claims that tensions amongst different American corporations reflected in globalization ⁷(74)

"Promoting abroad many of the controversial issues American Evangelical organizations champion at home, they actively export social and political agendas regarding abortion, the family, sexuality, education, and the like." ⁸(75)

suggests that there is tension between evangelicals in humanitarian aid and those in mission work over the benefits of capitalism and technology ⁹(77-81)

o

o

"the quantifying, organizing, and evaluating techniques of social science not only provide the authority by which action is justified but also supply an idiom by which “the work” is accomplished on a day-to-day basis. The employment of the language and techniques of social science are as frequent among the Evangelical globalizers as among anyone else." ¹⁰(82)

refers to the use of the language of rights and needs by evangelical agencies. (84-85)¹¹

"Surprisingly, most Evangelical organizations express their mission and work in terms more typical of multinational corporations than religious organizations." ¹² (85)

"Another component of the market idiom appears in the frequent equation of the believer with consumeR"¹³ (86)

"The elites in the vanguard of globalization are aware of the historical heavy-handedness of American or Western organizations and are eager to temper both the image and reality of their work as a form of cultural imperialism. Balancing the moral appeal to universal rights and needs, then, is a tendency to indigenize their brands, organizational identities, and constituencies. It is here where we see a common recourse to an idiom rooted in multiculturalism, one that focuses on sensitivity to local cultures"¹⁴ (87)

"In attempting to fulfill the great biblical injunctive to “go into all the world” the American Evangelicals cannot help bestowing more than the teachings of their founder; they are carrying into the world an unintended gospel of modernity—the institutional and normative structure of the present world ordeR"¹⁵ (90)

1 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 66.

2 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 66.

3 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 66.

4 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 66.

5 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 67.

6 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 70.

7 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 74.

8 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 75.

9 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 77—81.

10 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 82.

11 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 84—85.

12 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 85.

13 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 86.

14 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 87.

15 J Yates, ‘American Evangelicals: The Overlooked Globalizers And Their Unintended Gospel Of Modernity’, Hedgehog Review 4:2 (2002) , 66—90, 90.

Knebelkamp

claims that in postmodern times religion in Brazil is characterised by:

(1) individualism and rupture with family religion (2) intensive search for unmediated spirituality (3) active participation (4) atomization ¹(192-193)

o

offers statistics from the 2000 census. tripartite division between types of Protestant Churches. Differentiatesd new pentecostal churches according to prosperity theology ²(193)

o

Universal Church--not fundamentalist as the Bible plays a minor role; syncretistic using rituals and symbols from folk Catholicism and Afro-Brazilian religions³ (193)

o

refers to the role of cidadania in contemporary theological discussion in Brazil ⁴195-196)

o

focuses positively on the sense of enjoyment offered by Brazilian (pentecostal) worship⁵

1A Knebelkamp' Believing without Belonging? In Search of New Paradigms of Church and Mission in Secularized and Postmodern Contexts: Brazilian Insights and "Outsights."', International Review of Mission 92:365 (2003), 192–199, 192–193.

2A Knebelkamp' Believing without Belonging? In Search of New Paradigms of Church and Mission in Secularized and Postmodern Contexts: Brazilian Insights and "Outsights."', International Review of Mission 92:365 (2003), 192–199, 193.

3A Knebelkamp' Believing without Belonging? In Search of New Paradigms of Church and Mission in Secularized and Postmodern Contexts: Brazilian Insights and "Outsights."', International Review of Mission 92:365 (2003), 192–199, 193.

4A Knebelkamp' Believing without Belonging? In Search of New Paradigms of Church and Mission in Secularized and Postmodern Contexts: Brazilian Insights and "Outsights."', International Review of Mission 92:365 (2003), 192–199, 195–196.

5A Knebelkamp' Believing without Belonging? In Search of New Paradigms of Church and Mission in Secularized and Postmodern Contexts: Brazilian Insights and "Outsights."', International Review of Mission 92:365 (2003), 192–199, 197.

Jungblut ctd

Campbell: "Basicamente pela substituição gradual da transcendência que caracteriza o espírito religioso do ocidente pela imanência que caracteriza, grosso modo, a religiosidade oriental." ¹(102) Calvinist transcendence under attack from secularism and alternative beliefs ²(103)

alternative beliefs deny dualism God/man; emphasise the potential for human divinization; tend to be individualistic; a-ethical; syncretistic and non-institutional³ (103-106)

quotes Harold Bloom's claim that religion in America is gnostic ⁴(106-107)

"destradicionalização...um processo de declínio da tradição – religiosa ou não –como norteadora do comportamento dos indivíduos ou dos grupos sociais...“desteologização” para nomear aquilo que estaria ocorrendo em muitas das formas de pentecostalismo, quando se passa a valorizar muito mais as experiências extáticas e o pragmatismo do que os argumentos teológicos ... “nova-erização”, criado por Anthony D’Andrea para nomear aqueles processos destradicionalizantes da religião que resultam para os grupos ou indivíduos neles envolvidos na adoção de práticas e cosmovisões afins com o que genericamente se conhece por “Movimento Nova Era” ou “New Age”."⁵ (107-108)

links with postmodernism; pick-and-mix religion⁶ (108-110)

o

"Neste sentido, pode-se, então, afirmar que o início de uma efetiva pluralização do campo religioso brasileiro com a emergência do pentecostalismo se fez de forma simultânea a uma pluralização interna do campo evangélico. O mais interessante dessa pluralização interna é que ela está relacionada não somente a um aumento considerável da diversidade denominacional, o que efetivamente ocorreu, mas também a uma diversidade de estilos e posturas religiosas que perpassa transversalmente as denominações. Em virtude disso, integrar uma determinada denominação evangélica não é hoje no Brasil, mais do que já foi no passado, índice seguro para a atribuição de um perfil individual preciso de posturas teológico-doutrinais."⁷(111)

claims that this plurality comes from the transplant of ideas from USA ⁸(111)

1AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 102.

2AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 103.

3AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 103–106.

4AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 106–107.

5AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 107–108.

6AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 108–110.

7AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 111.

8AL Jungblut, 'O Evangelho New Age: Sobre a gnose evangélica no Brasil na visão de seus detratores', Civitas 6:2 (2006), 101–121, 111.

Jardilino

"Se se pode concluir que, em muitos aspectos, o discurso e as práticas de neopentecostalismo apontam sinais de uma Igreja para um tempo pós-moderno e globalizado, com características de verdadeiras empresas exportadoras de bens simbólicos, agências competentes do marketing religioso e de relações empresariais do tipo cliente/empresa, a priori, não se pode concluir que estes sinais se convertam apenas um “verniz” que encobre uma prática religiosa bem antiga e circunscrita ao universo mágico-religioso."¹

1JRL Jardilino, 'Sedução e Conversão Religiosa num Contexto de Globalização', NURES 1 (2005), 1–11, 4.

Herrera

Thinking in glo-local terms the imported elements are part of the “global” pole, which are affected by their contact with local elements of Brazilian society, such as ABR religions and the characteristics of Brazilian capitalism.¹

This glo-local mix is what allows neo-pentecostalism to present itself in Brazilian society as a new religius alternative.²

1SR Herrera, “Guerra Santa e Globalização” Debates do NER 1:1 (1997), 53–61, 53–59.

2SR Herrera, “Guerra Santa e Globalização” Debates do NER 1:1 (1997), 53–61, 59–60.

Cruz Future

"Latin America is still part of the ‘‘New World,’’ autochthonous cultures having been replaced a long time ago—for the good or for the bad, Latin American culture is still Western. The elite in Latinized countries has been, also for a long time, secularized and suspicious of ecclesiastical authority. Separation of church and state has been the rule since the nineteenth century. Even though this situation differs from country to country, the generalization still holds."¹ (34)

o

"‘‘Globalization’’ is seen as one of the major challenges for the near futurE On the negative side, this concept indicates submission to a global market that is often unfair, and the heightening of economic and cultural dependencE But there are positive sides to it too, for example, the Web. Because of it, countries where book learning is slim are jumping straight into the TV and Internet communication, widely availablE5 Issues such as those mentioned above, more universal in character, also help to establish a common basis among countries across the divide, rendering it implausible to speak of any ‘‘enormous rift’’ between rich and poor countries."² (35)

o

"If someone asks, therefore, whether a new Reformation is taking place in Latin America, the answer is no. Growth of Pentecostalism (both in Catholic and Protestant circles), backlash concerning liturgical and social reforms, and other changes, are far from being revolutionary. Again, the sole major difference between ‘‘the North’’ and ‘‘the South’’ is demographic, and anyone can foresee a slow change in the axis of ecclesiastical power because of this." ³(36)

"as far as Latin America is concerned, demographic trends are clearly following those of Europe and North America. So this part of the world will eventually be less representative in the geopolitical configuration of Christianity in this century."⁴

1E Cruz 'The Future of the New World that Was Supposed to Be' , Dialog: A Journal of Theology 43:1 (2004), 34–36, 34.

2 E Cruz 'The Future of the New World that Was Supposed to Be' , Dialog: A Journal of Theology 43:1 (2004), 34–36, 35.

3E Cruz 'The Future of the New World that Was Supposed to Be' , Dialog: A Journal of Theology 43:1 (2004), 34–36, 36.

4E Cruz 'The Future of the New World that Was Supposed to Be' , Dialog: A Journal of Theology 43:1 (2004), 34–36, 36.

Chiquette

refers to a love hate relationship with Latin Europe ¹(29)

o

in Latin America some societies can be modern in some areas, postmodern in others and anti-modern in others² (31)

describes postmodernism as the "whole complex of situations that emerged with the processes of globalization and internationalization of the neoliberal economy: the rise of secularizing tendencies of Western societies, the implementation and impact of new communications technologies..." cold war changes, crises in science and arts and new religious experiences ³(31)

o

argues that the economic aspects of postmodernism are oppressive and economically destructive in Latin America⁴

1D Chiquete, ' Latin American Pentecostalisms and Western Postmodernism', International Review of Mission 92:364 (2003), 29–39, 29.

2D Chiquete, ' Latin American Pentecostalisms and Western Postmodernism', International Review of Mission 92:364 (2003), 29–39, 31.

3D Chiquete, ' Latin American Pentecostalisms and Western Postmodernism', International Review of Mission 92:364 (2003), 29–39, 31.

4D Chiquete, ' Latin American Pentecostalisms and Western Postmodernism', International Review of Mission 92:364 (2003), 29–39, 31–32.