Neopentecostalismo: Dilemas e lacunas

Abstract

The goal of this thesis is to reflect about prosperity theology and the paths of Neo-Pentecostalism in such a way that the comprehension may be broadened as to its theological method and is birthplace. Thus, to point in the direction of the conflicts that arise from the subject is a challenge for historical reflection. As one seeks to elaborate the motives and concepts which were developed throughout time one perceives the desires behind the theology. Naturally one does not have the arrogance in this process to find solutions or point out assertive direction as to the future, but the provocation is the path to think about the construction and the systemic vision of content, dimension and perception of reach. Upon constructing a thinking about Neo-Pentecostalism, one cannot have in mind the concept and the naïveté of attributing that the theology is the fruit of a theological teaching which came from another country but its quest comes from original perceptions with Brazilian roots. The guided process throughout the research constructed the work in three chapters aiming to find in this path answers for the theme of the thesis. In the first point (? chapter!) the observation raised up the history and the origin of the birthing place of Neo-Pentecostalism and named its main developers in Brazil. Following, one sought in a detailed form to construct the philosophical and theological view of prosperity theology, as well as the way of worship, exorcism and miracles; its strategic thinking intention of marketing and structure in clear actions of administration. The third chapter is a quest to think beyond theology and see its effects on society, thus it was constructed in a clear and unequivocal way that Neo-Pentecostalism is the fruit of Pentecostalism and of Brazilian historical churches and there is a certainty that its aggressiveness has no limits. Its set up as a third sector shows in a clear way the intentions of Neo-Pentecostal followings to obtain power through politics. Another fundamental and aggressive characteristic is the setup of TV and radio networks as a way of exposing their theological line and teachings. Naturally society is confronted and modified, thus one perceives in the theatrical interpretations and in soap operas the themes and jargons of the Neo-Pentecostal movement. Leaders of the Neo-Pentecostal movement make their intentions clear and express with naturalness the affirmation that they are not evangelical and are not part of the symbols of the Protestant Reformation movement. Believing and making others think that the Neo-Pentecostal movement is the only revelation of the power coming from the Kingdom of the Heavens, they become the only interpreter of the message for their church. Such thought is in itself a threat to Brazilian democracy, since it becomes more natural every day to perceive that prisoners in detention houses are becoming Neo-Pentecostal and when they return to social interaction, they return to trafficking and have in Neo-Pentecostalism the theological clothing which justifies their means of obtaining power. In this way it is clear the risks that the future generation will have, as each day new readings of this movement are advanced and disseminated.