Background Briefing Paper

Latin America Mission-USA 1826 Ponce de Leon Boulevard Post Office Box 341368 Coral Gables, Florida 33134 (305)444-6228 Harch 3, 1978

This paper is not an official document of the Latin America Mission-USA, in the sense that it has not been approved by any legislative body of LAM-USA. It has been prepared by the Administration for internal use only. It may not be quoted or reproduced without permission. It is dated, I and subject to revision at any time. THE CHARISHATIC MOVEMENT IN LATIN AMERICA
1. The Charismatic Movement in Latin America is not easy to define.

It is well to remember that it cannot be equated precisely to any one of the following, but includes parts or all of them: Traditional Pentecostalism The Protestant "Renovacion" or Renewal Movement Roman Catholic Renewal

2. Traditional Pentecostalism is usually strong on tongues. It was originally a .movement of the lower classes. It has sometimes been careless about "sheep-stealing," and it has grown by splintering off new groups and by the emergence of new congregations around new, often autocratic, leadership. In Latin America it has gained remarkable strength in Chile and Brazil. 3. The Protestant l'lovement of "renovacion," originating in the Southern Cone of South America, was influenced in its beginnings by the ministry of Ken Strachan in Cordoba, Argentina, by the writings of Watchman Nee, and particularly by the renewal experience of California missionary Keith Benson and the charismatic leadership of former Assemblies of God pastor Juan Carlos Ortiz. The movement is very strong on discipleship (pyramidal "acoyuntamiento," or "being yoked together") and authoritarianism (male domination) and, to a lesser degree, is charismatic. 4. Roman Catholic renewal has taken several forms, but the charismatic sector is what interests us here. Catholic charismatics have discovered the Christian experience. They are enthusiastic new Christians. They tend to emphasize the gifts of healing, love, prophecy and praise as much or more than the gift of tongues. Sometimes they call themselves "charismatic" simply because they prefer that label to "evangelical" or, of course, "Protestant." 5. All the preceding groups share: An openness to the working of the Holy Spirit. They are unfettered by the prejudices of many Christians from other backgrounds. They expect Him to work in their midst.

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The Charismatic Movement in Latin America 5.2 A "criollo," local or autochthonous, Latin American style of worship. Guitars and tambourines, choruses, hands raised and eyes closed in adoration, rhythm, open participation, etc. 5.3 An unstructured church life without ritual, tradition, officers, formality, fastidiousness, etc. As Cecilio Arrastia says, theirs is an "uncombed" tradition.

6. Today's charismatic movement is more non-Pentecostal than Pentecostal. It is more middle-class than lower-class. It is, as a matter of fact, often bourgeois (e.g., PTL Club telecasts, breakfasts, teas, etc.) and not alert to social problems. It represents new, dynamic life, and for the most part should be welcomed with joy. But it also needs Scriptural correctives, understanding of the Word and theological perception, lest it become divisive and elitist. 7. Charismatics and Pentecostals are a major factor in the rapid church growth of Latin America and constitute at least 75% of the Protestant community and probably at least 5% of the Catholic community. 6. LAM-USA missionaries are relatively open in their attitude towards Latin American charismatics and Pentecostals. Both charismatics and noncbarismatics, however, are equally firm about preserving the unity of the Body of Christ for the purpose of advancing the Gospel and the Kingdom of God. 9. The LAM-USA position on the exercise of charismatic gifts as related to missionary affiliates and candidates has been recorded in the minutes of the Board of Trustees' meeting of November 16, 1972.
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Clayton L. (Mike) Berg, Jr., President Dayton Roberts, Vice President