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Inside the Sects - Universal Church

Inside the Sects

Pastor studies the Universal Church and concludes that the denomination renders a "disservice to the Christian faith"

A student of Brazilian neo-Pentecostalism, after three years attending the Neo-Pentecostal Churches in Brazil, the most prominent denomination in this theological aspect, the Universal of the Kingdom of God led by Bishop Edir Macedo, concluded that the IURD renders a "disservice to the Christian faith." - Check the interview and comment ...

American pastor David Allen Bledsoe, 44 years old and 14 years old in Brazil, has attended cults for three years, listened to believers and leaders and researched a lot about the origins and development of Brazil's most prominent neopentecostal denomination, the Universal Church of the Kingdom of God (Iurd), led by the controversial bishop Edir Macedo.

All material was transformed into a book by Editora Hagnos. Brazilian neopentecostal movement: A case study also addresses the history of this theological strand in Brazilian soil, its main groups and its modus operandi. Pastor David said: "I wanted to verify if churches like Universal impel or hamper the evangelization of the Brazilian people and other nations where their churches send missionaries." And he concluded that the IURD after the elaborate research further undermines the evangelization of what drives.

Check out the interview of Pastor David Allen Bledsoe in the whole granted to Christianity Today on 04/15/13 and commits ...

CHRISTIANITY TODAY - Why did you, as a foreigner, decide to study the Brazilian neo-Pentecostal movement?

DAVID BLEDSOE  - In the first place, because I wanted to better inform the Church in Brazil about the main discourse of this movement, its reasons for existence and growth, among other characteristics. I chose the Universal Church as the focus because it is the most recognized Neo-Pentecostal manifestation in the country. Moreover, I began to be more concerned with the members of the Neo-Pentecostal churches in regard to their understanding of salvation. I saw a serious problem through conversations with them - I met many sincere and ardent people, but with difficulties in articulating a reason for their salvation that was based on the evangelical faith.

What differs from your study of previous ones on the same subject?

DAVID BLEDSOE  There are many good studies on the neo-Pentecostal movement written by sociologists, anthropologists, historians and journalists. However, there are few that analyze the teachings and approaches neopentecostais with evangelical parameters. I have not discovered anything written, for example, from a missiological perspective. I wanted to check whether churches like Universal impel or hamper the evangelization of the Brazilian people and other nations where their churches send missionaries.

And what is the answer?

DAVID BLEDSOE "I'm sorry to say that denominations like the Universal Church end up causing damage to evangelization in Brazil. First, they project a caricature of Christianity before society. Second, because these religious organizations are very anthropocentric and little Christ-centered - on the contrary, there is a strong emphasis on the devil, on evil power. It is clear that the Gospel must free the person from the dominion of Satan; but there is a huge concern in the neopentecostal discourse and among the faithful with this, showing a serious error. Moreover, it is rare to hear an adept of this movement that mentions the name of Jesus for the basis of his salvation. How can anyone be a Christian without Christ? Fourth, there is an exaggerated pragmatism in these media. Now, the means must be as justifiable as the ends when speaking of missionary efforts. Lastly,

So, is not the Universal Church an evangelical denomination?

DAVID BLEDSOE -According to the gospel standard set forth in my book-and this pattern is based primarily on the documents of the Lausanne Movement-it ended up being disqualified as such. Universal spreads a distorted message of the Gospel, trapping its adherents in a popular religious worldview instead of freeing them from this diabolical ruse. It also employs narcissistic and animistic religious rituals. Another characteristic that disqualifies her as an evangelical is that she does not promote fraternal ties expected of a New Testament church - there, one relates to God primarily through the institution and what it offers in specialized work. Finally, Iurd adopts sectarian stance, acting with aversion and superiority towards the other groups. This, not to mention the exploitation of his faithful, treating tithes and offerings as an almost sacramental act. Neo-Pentecostal groups have more in common than differences. Certainly, there are nuances in every church; however, they all end up employing similar strategies: choosing places for their temples where there is a great movement of people; use of radio and TV; multiple meetings per day; emphasis on healing and deliverance; strong prayers and treatment of sentimental and impossible causes etc.

If they can not be considered evangelicals, what would these denominations be?

DAVID BLEDSOE -  It would be better to regard them as popular religious groups that came out of Brazilian evangelicalism, or rather, Brazilian Pentecostalism, but that did not have continuity in areas fundamental to be included in the evangelical field. They are evangelical only in the same sense as the Church of Socorro, in Juazeiro do Norte [in Ceará, an important center for popular pilgrimages around the figure of the late priest Cicero Romão, considered a saint by devotees], can be considered an Apostolic Catholic Church Roman - that is, it would be a popular form of Catholicism.

In the book, you say that the mode of operation of the Neo-Pentecostal churches influences the Pentecostal and even the historical denominations. How does this occur and what are the consequences of such a process?

DAVID BLEDSOE-  The Neo-Pentecostal period is described as the third wave of Brazilian Pentecostalism. The term fits well because waves have the ability to overflow and blend with other elements. Paulo Ayres Mattos says that neo-Pentecostalism is a series of continuities and discontinuities. Pentecostal churches formed before this third wave, as well as renovated churches and mission churches, have received neo-Pentecostal influences. Although some attempt to warn their people against these influences, we can observe many neopentecosal elements in church cults of other theological lines - especially in relation to positive confession and the preaching of prosperity.

Edir Macedo once compared the Universal Church to the mass of cake - in his words, "the more you pick, the more you grow." Do you agree?

DAVID BLEDSOE "It is a characteristic of Iurd to grow in the midst of multiple scandals. And often, these scandals follow wherever they go, creating new dramas on the mission field. But there is one point I want to emphasize: we should not think that the impact of Iurd has already ended in Brazilian society, in the face of its decline recently revealed in the last Census. In my opinion, it was rooted in such a way and in so many areas in Brazilian society that probably guaranteed its future as an institution in the history and future of Brazil. Universal is associated, in the Brazilian mind, with Rede Record, beautiful cathedrals in noble regions of big cities and a voice of weight in several layers of national politics. It is no longer seen just as a bunch of temples in outlying areas, although it is still there. Besides that,

Can we say then that Brazilian nepentecostalism is always reinventing itself?

DAVID BLEDSOE -I agree when they say that the impact and functioning of neo-Pentecostal churches may change over the next 20 years. However, their leaders have proven to be very creative and pragmatic and will be able to make the necessary changes, not least because they do not need to follow doctrinal traditions and details. I have read many predictions that Neo-Pentecostalism is already in decline, through some initial interpretations of the statistics revealed in the last census. However, I do not see that he will lose much strength or anticipation that there will be a wave of neo-Pentecostal churches closing their doors. We will always have people with physical, economic, marital and other crises to overcome. Moreover, the Brazilian is naturally mystical, which surpasses the rational view of things. People find there a specialized service, based on slogans like "stop suffering" or "here the miracle happens". So just enter, cultivate faith and collaborate. Therefore, these churches will always have clientele.

Theological knowledge and the study of the Bible are not much valued in the Neo-Pentecostal denominations, whose platform is anchored in the personal experience of the believer. However, many evangelical currents criticize them for this reason they face problems in this area, including lack of interest of the members in the study of the Word of God. Is there a relation between these two realities?

DAVID BLEDSOE -Good question. In general, confessionality is not something that stands out much in the Brazilian evangelical churches in general. Many denominations, unfortunately, either do not promote or leave their confession aside. And the Pentecostals usually have a back foot with the exegetical study of the Word, which can be proved by a phrase constantly heard in the middle: "The letter kills." However, today's churches need to renew their commitment also in the centrality of the Scriptures to faith and practice. The lack of emphasis on evangelical hermeneutics, in search of the original intention of biblical authors to apply it to our day, opens space for mysticism, superficial readings, relative subjectivism and even secular reinterpretations. I can even imagine the apostle Paul in heaven, frustrated, hearing what we preach and saying,

With the clear separation between Neo-Pentecostalism and the other sectors of Brazilian Protestantism, is it possible to speak of "two Brazilian" evangelicals?

DAVID BLEDSOE -  Socially, it would be good if we could create these categories, so that Brazilian society could better understand the two different realities. Pórem, this will be difficult until the Brazilian Evangelical Church, through its different confessions and associations, resolve to strive to reflect theologically and then be able to respond prophetically to the tendencies, discourses and practices that fall outside the teachings and values ​​of Jesus and the apostles We have the Scriptures and 2,000 years of Christianity to guide us about essences. Of course, there is a space not to be so closed on secondary issues, and we must respect the differences.

Lately, other Brazilian churches and evangelical entities have been critical of Neo-Pentecostal practices. Many leaders say they are prejudiced by them, since in social perception they are all evangelicals - so scandal punctures end up damaging the image of the Church as a whole. Why, then, are there any clearer initiatives to delimit these differences?

DAVID BLEDSOE - It's another good question I've asked myself: Why is there not a clear dividing line in relation to Neo-Pentecostalism? It turns out that Brazilian culture, in general, is not confrontational; she is more peaceful and tolerant. My intention is not to judge the Brazilian brothers for not doing what I wanted to see, but this is one of the reasons that led me to publish the book. I want to contribute to a necessary conversation about what it is or is not being evangelical. I think this needs to be more discussed among leaders in their own denominations and associations, since the evangelical movement lacks a summit that declares final judgments that all churches will accept, and we do not want that. Another reason is that apologetics is an area that needs to be more appreciated and developed in the evangelical field. Last but not least, there is a naive understanding among us of the meaning of conversion. If the person was baptized in an evangelical church, we assume that he is, in fact, evangelical. However, as has been said, spending the night in the garage does not make anyone a car ...

Can this lack of genuine conversion be regarded as the reason for so much fluctuation of people by the churches?

DAVID BLEDSOE  - The Brazilian likes to be part of a bigger project, which favors movements like the neo-Pentecostal churches, for example. I see that the Brazilian, in general, is not so anti-institutional and does not have as much resistance to bureaucratic structures as long as they work to their advantage. If you think the system works for you, the subject does not care about their inefficiencies and eventual problems.

But nowadays, the so-called "unlearned" - people who have already had direct involvement with churches and who, over time, have been wearing down and disappointing, starting to live a faith of individual expression or in small groups without the presence of formal leadership - are a growing segment. In your opinion as a pastor, is this model of faith legitimate and responsive to the spiritual and devotional needs of the individual?

DAVID BLEDSOE In my view, the local church can exist in contexts that do not require institutional baggage. The early church met in the synagogues when it could, but also in the houses of the brothers. The New Testament Church is one in which believers are committed to the Gospel and also to one another to study and follow the teachings of Christ and the apostles in the light of the Holy Scriptures. This can occur in homes, halls or temples. Now, your question signals a situation that worries me. The New Testament churches had leaders and characteristics that today's churches must also possess, such as Christ's centrality and vigilance over teachings contrary to the teachings of Jesus and the apostles. This way of life manifested itself in many practical ways, such as charity and purity, in the sense of living distinctly from society. We need to reflect on whether what we have in our midst really is the faith of the apostles and whether we have manifested it in charity and behavioral purity. This will only be possible if the Lord sheds a true national revival. The church is a group, but not all groups are churches.

At a time when atheism and rejection of faith are growing all over the world, including in Brazil, what can be expected of the future, in the medium term, of the Evangelical Church?

DAVID BLEDSOE: We  must expect an increase in the number of people without religion, as well as the strengthening of other non-Christian beliefs. On the other hand, the influence of secularism and relativism is a global trend and will be repeated here. The Evangelical Church in Brazil will be involved in this new reality. Although there are challenges, I'm hopeful.

You are an international missionary to the Southern Baptist Convention of the United States, an organization that has already had a strong influence abroad, including in Brazil. What's the job like today?

DAVID BLEDSOE In recent years, my missionary board, along with many others, has prioritized involvement with unreached people, rather than investing in what they call historical mission fields. It's a fairly narrow view of missions, and I believe it will change little by little. In addition, there is a generally accepted thinking among American evangelicals that Brazil and other countries in Latin America are already quite evangelized and could therefore walk with their own legs without outside help. However, there are still areas where outsiders, like myself, can collaborate, such as leadership development and theological education. I can say that I have had the privilege of working with Brazilian leaders, and the Lord has used me to perfect some of them. In Cape Town [home of the Third World Congress of Evangelization of the Lausanne Movement in 2010], I have heard many reports that evangelization has gone reasonably well in many parts of the world. However, the greatest difficulties, according to the missionaries, are the development of leadership, particularly in the theological education of the missionaries and in the formation of their character. I see these areas as the yeast, which only manifests itself after being kneaded and roasted in the fire.

What should be the main expectations of the Christian worker of the 21st century?

DAVID BLEDSOE  - The expectations of today's workers should not be contrary to the expected biblical standard. I think Paul summed it up well in his exhortation to his young disciple Timothy: "Watch your own life and doctrine, persevere in these duties, for in doing this you will save both yourself and those who hear you. "

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