The last two years have been very important to Latin America concerning the relationship between religion and politics. In fact, there have been three significative cases in which evangelical-pentecostals have shown their will to participate in public debates.
First, there is the case of the 2016 impeachment against progressive president Dilma Rousseff in Brazil, led by the Pentecostal Assemblies of God congressman Eduardo Cunha, who besides belong to the so-called evangelical caucus, strongly conservative.
Second, there is the 2016 case of Peace Agreement in Colombia that intended to be a way to finish the war with FARC (Fuerzas Armadas Revolucionarias de Colombia), in which the Christian and particularly evangelical-pentecostal vote was an important factor for the victory of “no” option. The agreement considered the possibility for FARC to integrate into the political system, but this was not the most problematic issue for evangelicals. The agreement also considered issues like gender inclusion and LGBT demands. Continue reading How Right-Wing Politicians Captured the Hearts of Pentecostals in Latin America
by Luis Aranguiz Kahn.
It is a known story that some group of radical Jews wanted to go against the Roman Empire fighting for the independence of the land of Israel. In such a context, the figure of Jesus was at least contradictory. He claimed to be a king though without a land to rule, he said his realm was not of this world and he proclaimed freedom for the slaves, but not Israeli independence. It was understandable to see some Jews rejecting him, because why should we follow a liberator that can’t give political freedom?
This story has a different meaning depending on the place where it is remembered. For instance, it is not the same to speak about it being a Christian of a first world country like England -that was a big Christian empire until just some years ago- or United States -that still looks to be like a kind of empire for many parts of the world-, than to reflect on it from a third world country like a Latin-American one. Continue reading Pentecostals vs the Empire
by Elvis Castro Lagos.
On June 9, 2016, while a small Evangelical congregation in a rural area, about 2 miles from Temuco, La Araucanía, in Chile, was celebrating an evening service, a group of at least 5 people broke in, and shooting in the air with heavy guns drove the parishioners violently out of the building, proceeding to put it to fire. A note left in the site stated: “Christianity, accomplice of repression to Mapuche people”. It was the third evangelical temple burnt, but this case was special since the congregation (most of them Mapuche people) was in the building in the moment of the attack. The suspected perpetrators were imprisoned and are still being prosecuted. Up to this day, near 30 Catholic and Evangelical church buildings have been burnt in different rural sites in La Araucanía.
Continue reading A People Without a Temple: Pentecostals, Nonviolence and the Chilean-Mapuche Conflict
Prophetic pentecostalism: the case, challenges and hopes
by Luis Aranguiz Kahn.
“Prophetic Pentecostalism” is the name that a particular group of Pentecostal believers put to distinguish themselves from the main Pentecostal branch in Chile. So, what was the difference? In first place, it is necessary to say that Pentecostals in Chile has been mainly conservative in terms of politics. Before the coup d’etat of Pinochet, they used to declare themselves “apolitical” to avoid the political struggle between the strong leftwing winds that ultimately took Allende to presidency in 1970 and the rightwing counterpart.
In the middle of this complex political context, appeared a different kind of Pentecostal that was not apolitical but openly leftist. Highly influenced by Liberation Theology, they then faced the dictatorship and at the same time went against the general Pentecostal tide. Meanwhile in 1974 many important leaders of the biggest Pentecostals churches of the country signed a public letter supporting Pinochet, this little group was resisting in its denomination (Mision Iglesia Pentecostal – MIP) and its communities.
Prophetic Pentecostals were also involved in ecumenical activity, something very strange to find in Pentecostals of that time given the many prejudices about the World Council of Churches and the suspicion of some kind of Marxist influence inside it. Those were times of a deep split among Christians. Chile, as a post-colonial State was largely influenced by USA not only in political terms, but also political, cultural and therefore religious. Continue reading Chile’s Prophetic Pentecostals that Refused to Support Pinochet
by Luis Aranguiz Kahn. Part 1 of 4. Read the whole article as a PDF here.
What would a Pentecostal Latin-American Eco theology look like? In this question I am saying many things simultaneously. First of all, I use the word “Pentecostal.” However, there isn’t only one Pentecostalism; rather, there are many branches and styles within what is commonly referred to as “Pentecostalism.” In this clarification I am compelled to choose one specific branch in the Pentecostal tradition. Secondly, I use the word “Latin-American”, which means that I have to take distance from different kinds of Pentecostalism among the world. I have to speak from Global South, to speak considering our regional ecological problems instead of other’s concerns. And finally, I use the term “Eco theology”. This is a complex word because I have to engage it with my specific Pentecostal view and my Latin-American context.
By this way, I will go describing our reality and context in relation with climate change and energy issues, especially related to mining and pollution. Last but not least, I will put in dialogue the result of this question and contextual reflection with the concerns of the common project that convoke us: energy ethics. This reflection intends to call to a stronger Pentecostal action in the field of ecology, looking forward to a church that serves the world as Jesus did.
The Pentecostal movements started in the beginning of the twentieth century in many parts of the world. They share not only the conviction of the power of the Holy Spirit pouring among the Church giving many supernatural gifts, but they also share social and material conditions: many of these revivals took part among poor people, peasants or industrial workers. In other words, they started in the middle of the social issues. In the case of Chile, it started mainly in growing cities with increasing immigration from the countryside and consequent formation of poor neighborhoods. Continue reading Pentecostalism, Latin America and Eco-Theology