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.

Macchia...

" A spirit of tolerance for other religions in Brazil, Guatemala, and Chile, may have aided in this reception and growtH"1 (134)
o
"Pentecostalism...expresses something of the soul of Latin America"2 (134)
"many Latin Americans have a Christian soul, one of the expressions of which is Pentecostalism."3 (134-135)
Pentecostal churches almost immediately embraced local leadership4 (135)
Pentecostalism linked with Catholic resurgence5 (135)

"In three countries [Guatemala, Chile, Brazil] where Pentecostal growth is most prominent, Catholic seminary students increased dramatically...Also in Brazil, sales of Bibles have explodeD In the last four years 4.5 million complete Bibles were sold, 36 per cent by Catholic publishers."6 (135)
claims that in many deprivation studies "Often overlooked were key Pentecostals active in society as shopkeepers, small entrepreneurs and school teachers. Many key persons became upper-lower and lower-middle classes, a creative strata whose aspirations helped to give leadership."7 (136)
both poor Pentecostals ascended socially and the recruitment of converts from the middle class 8(136)
"A major element in the advancement to middle social status has been education. Pentecostals stay in school longer."9 (136)
"Holiness, humility, and a strict moral code stand out as characteristics of Pentecostalism throughout countries studied in Latin America." 10(137)
"Part of the perfectionist ideal is sacrificial giving....The fundamental source of financial support for Pentecostal churches in Latin America is the generosity of individual members." 11(137)
Women: although Pentecostals reinforce traditional male dominance "the combination of emphasis on religious equality, new roles open to women in the life of the church" undermine machismo whilst within the church women see themselves as individuals responsible for their own lives before God and become "active, responsible agents in their own and family lives."12 (138)
o
On the job training of Pentecostal pastors.13 (138-139)
Social ascension causes problems of lack of pastors with formal academic training 14(139)
decline of effect of street preaching, especially amongst the middle class15 (139-140)
questions whether Neo-Pentecostals who emphasise health and wealth are to be considered part of Pentecostalism 16(142)

Escobar

Southern Christianity= popular/ grassroots Christianity¹ (12-13) "marked by a culture of poverty, an oral liturgy, narrative preaching, uninhibited emotionalism, maximum participation in prayer and worship, dreams and visions, faith healing, and an intense search for community and belonging ²(13)

"Probably there has been no point at which missionary action and imperial action have been so closely linked in theory and practice as in the evangelization of the AmericaS" ³(46)

more ambiguous relationship between empire and missions in the case of Protestant mission ⁴(48)

Latin American---protestant mission came at a time of British support for the independence of colonies (⁵49)

American missionaries often don't perceive their work as linked to American expansion, the same is not to be said of those who receive them ⁶(50)

importance of voluntarism and student movements in American mission⁷ (49-51)

"The estimated number of missionaries sent from Latin America had risen from 820 in 1972 to 1,127 in 1980 to 3,026 in 1988. The most recent study available shows that by 1997 there were 284 Protestant sending agencies and a total of 3,921 missionaries in Latin America." ⁸(166)

1S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 12–13.

2S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 13.

3S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 46.

4S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 48.

5S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 49.

6S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 50.

7S Escobar,A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 49–51.

8S Escobar, A Time for Mission: The Challenge for Global Christianity, The Global Christian Library, (Leicester: InterVarsity Press: 2003) 166.

Williamson

although overall humanitarian record of RCC in Latin America prior to 1960s is largely negative, what social consciousness did emerge, emerged through the RCC ¹(163)

"Perhaps because of the ritual surrounding death in preliterate civilizations, the mystique of death in Cahtolicism has special significance to Latin Americans" ²(164)

"Closely on the heels of the conquistadores came the clergy"³ (165)

clergy-> zeal for conquest and conversion; some were devoted to the Indians; failed attempt to incorporate natives in emerging European culture ⁴(166-167)

outlines RCC opposition to independence of Spanish colonies but does not explore the case of Brasil ⁵(167-168)

"Brazil was spared the worst of the inquisition and the church was not as large a landholder as in Hispanic America"⁶ (171)

intimate link of RCC with government reducing autonomy and disconnecting from the people⁷ (171)

3rd largest Clerical hierarchy in the world yet a lack of priests "The individual and the community are left to their own resources" ⁸(171)

"Umbanda...represents a mélange of seances, healing and ingredients from African and indigenous sources." ⁹(172)

Candomble plays a role of identity and personal meaning for many Afro-Brazilians ¹⁰(172)

"although most Latin Americans are baptized, confirmation and marriage fall far below the Catholic norm." ¹¹(178)

Although Protestantism is a minority religion the number of active protestants and active Catholics is equivalent ¹²(183-184)

Protestantism a means of expressing anticlericalism ¹³(184)

"Methodists at least in Brazil, may feel theologically closer to Catholics than they do to certain Protestant variants." ¹⁴(186)

Latin American Protestants presented as a cross between 18th century British Methodism and 20th century North American Pentecostalism¹⁵ (186)

emphasises Protestant contribution in education, medicine and sanitation¹⁶ (187)

1RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 163.

2RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 164.

3RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 165.

4RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 166–167.

5RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 167–168.

6RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

7RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

8RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 171.

9RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 172.

10RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 172.

11RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 178.

12RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 183–184.

13RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 184.

14RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 186.

15RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 186.

16RC Williamson, Latin America: Cultures in Conflict, (New York: Palgrave Macmillan, 2006) 187.

Domezi

seeks to understand devotion to Nossa Senhora and Saints within CEBs.¹

into the second generation of CEBs, possibility that for some this is their only experience of Catholicism.²

reasons for weakening or closure of some CEBS: co-opted into the Parish system; lack of support or opposition from priests and bishops; loss/migration of key members; control by political parties.³

nonetheless some CEBs still growing and new ones emerging.⁴

current issues (i) neoconservative response in RCC (ii)gulf between CEBs and most Catholics (iii) leadership issues (iv) relation between politicization and spirituality.⁵

research indicating that at its best CEBs reached 15% of Brazilian Catholics.⁶

Main reasons for optimism are the popular base, integrated lay leadership and linking of religious and social questions.⁷

diminishing of importance of CEBs for Catholic hierarchy, so that CEB vocabulary disappears from official documents, and a tendency to implement other small group mechanisms.⁸

conflict within the CEB movement over degrees of institutionalisation within Catholicism.⁹

difficulty in determining who is in fact a member of a CEB.¹⁰

in urban areas more women than men in CEBs.¹¹

CEBs characterised as a conscious minority; poor people who look poverty and the poor surrounding them with other eyes.¹²

resistance to CEB leaders within RCC encouraged some to convert to evangelicalism where they become pastors or leaders.¹³

1960s-1980s Popular Catholicism linked to the backward nature of Brazil, by many social scientists.¹⁴

Post Vatican II Popular Catholicism suffers pressures from (i) iconoclasm (ii)influence of liberal theology with its emphasis on modern values (iii) some forms of liberation theology that emphasise the alienating nature of popular religion.¹⁵

RCC in Brazil, diversity allowed to preserve unity.¹⁶

Catholicism brought to Brazil, Iberian, pre-tridentine/counter-reformation.¹⁷ Influenced by the Devotio Moderna and Kempis' Imitation of Christ.¹⁸ Emphasis on the cult of the saints, and lay leadership.¹⁹ 1840-1920 campaign by bishops to romanize Brazilian Catholicism.²⁰

States that CEBs represent a “Liberation Catholicism”. Contrary to traditional catholicism reject a “natural” community for an “active” community, made conscious of social, political and economic injustices, and engaged in transformation.²¹

Suggests that many CEBs were born in popular Catholicism, in lay groups of piety; which were then led by pastoral agents committed to CEBs.²²

Notes the use of police to repress popular Catholicism.²³

10% of CEB members studied had involvement/participation in CCR.²⁴

Use of rosaries providing link between CEBs and popular catholicism.²⁵

Cult of saints, especially Virgin Mary, pilgramages to places linked to saints (e.g. Aparecida Cathedral) and images in home still significant for most/many CEB members.²⁶

tension in CEBs re: popular Catholicism. First generation self understanding of conversion from popular Catholicism to liberationist Catholicism, the former often seen as alienating. Current tendency to accept some aspects of popular Catholicism but from the outside, seeking to appropriate what has liberationist potential.²⁷

Division between CEBs and RCC conflict between liberationist and privatist forms of faith.²⁸

CEBs have little influence over most Catholics due to high demands and rationalistic approach, rather than a rejection of its basic premises.²⁹

Price of the Bible only came down in the 19^th century with the arrival of the Protestant Bible Society.³⁰

Popular catholicism oral nature of Bible knowledge, thematic, often juxtaposed with elements of popular culture.³¹

communal reading of the Bible seen to predate CEBs³²

describes reading of the Bible in CEBs, especially Carlos Mesters, notes how many within CEBs still retain a fragmented approach to Bible texts weaving them with other sources and origins.³³

1MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 1.

2MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 11–12.

3MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 12.

4MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 12.

5MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 14.

6MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 15.

7MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 16–17.

8MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 18.

9MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 18–22.

10MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 26.

11MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 29.

12MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 32. Term conscious minority comes from Carmen Macedo.

13MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 33. Note 78.

14MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 34.

15MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 38–42.

16MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 43–44.

17MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 47.

18MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 48.

19MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 51.

20MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 54–57.

21MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 59–69.

22MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 70–71.

23MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006)74.

24MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 74.

25MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 75.

26MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 75–79.

27MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 80–85.

28MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 88.

29MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 91.

30MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006)195–196.

31MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 198–200.

32MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 202.

33MC Domezi, A Devoção nas CEBs: Entre o Catolicismo Tradicional Popular e a Teologia da Libertação, Doctoral Thesis, (São Paulo: Pontifícia Universidade Católica de São Paulo, 2006) 203–209.

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.

Wrege

IURD blocks come in higher amounts, concept of the sacrifice offering.¹

IIGD rejects the use of blocks of offering, prefering to emphasise tithes and offerings in service + R$ 30,00 carne.²

Pentecostals like historical protestant see the blessing of God in terms of an adequate lifestyle and recognise the threat of money. IURD and IIGD emphasise prosperity as God's will for a person's life.³

Suggests conflict between RR Soares and Macedo was in part due to the former disliking the latter's aggressive approach to exorcism.⁴

Suggests a fundamentalist, literalist reading of Scripture.⁵

Claims that in IURD there is a greater concern with the image of a service than the content.⁶

3 month training of leaders in IURD, focus is on behavioural attributes.⁷ IURD obreiros are volunteers.⁸ Although heavily involved in the organization women cannot ascend the hierarchy.⁹

AoG and 4SQ leaders preparation involves some theological training but not as academic as historical churches.¹⁰

IURD, sequential campaigns which one needs to follow so as not to lose the blessing.¹¹

NeoPentecostal churches> Pentecostal churches in terms of centralization of power in one leader (with the exception of Deus E amor)¹²

IURD and IIGD: teachings spread through music, books and magazines. IIGD more open for dialogue with other churches, allowing authors from other denominations to write in Graca Magazine.¹³

IURD social work: Adult literacy, and various social projects.¹⁴

outlines demonology of IURD and IIGD. Significance that they accept demonization of Christians. Soares more moderate than Macedo in accepting that other churches also have significant exorcism ministries.¹⁵

Prosperity Theology, use of positive confession in IURD and IIGD.¹⁶

Sessao de Descarrego carried out on Fridays for this is the day of the “heaviest” ABR rituals.¹⁷

1RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 64.

2RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 66.

3RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 67–68.

4RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 69.

5RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 71.

6RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 71.

7RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 72.

8RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 73.

9RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 73.

10RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 74–75.

11RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 76.

12RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 77–78.

13RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 79–80.

14RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 81.

15RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 88–106.

16RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 111–114.

17RS Wrege, As Igrejas Neopentecostais: Educação e Doutrinação, Doctoral Thesis (Campinas: Universidade Estadual de Campinas, 2001) 115.