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91
Latin American Pentecostals: Ecumenical
Carmelo E. Alvarez*
and
Evangelical
As I begin, I would like to make a clarification on
my topic.
It is not
very
common to talk about Pentecostals in Latin America as being
both ecumenical and
evangelical (from
the
evangelion,
the Evangel). Very
often these two adjectives, ecumenical and
evangelical, are
separated
and
opposed
to one another within church circles. In this
paper
I wish to stress that these two elements constitute the crucial
challenge
for Pentecostals in Latin America. It seems to me that a combination and
complement
of these two
perspectives would
strengthen
the ecumenical movement in Latin America.
The Pentecostal movement is part of the
great missionary
effort that followed the
missionary
movement of the nineteenth
century. In Latin America it started as a renewal movement within the so-called historic churches
(e.g.,
Methodists in
Chile, Baptists
in Brazil).
There are three
major
sectors of the Pentecostal churches in Latin America.
First,
there are the
“immigrant churches”;
these churches
grew
out of ethnic
groups
that came from
Europe (e.g., Brazil,
with a
particular
interest in the labor movement in the cities). Evangelistic fervor,
social assistance and economic self- support
were the leading characteristics of these
immigrant
churches.
Secondly,
we have the “missionary churches” that came
primarily from the USA
(e.g.,
Assemblies of
God,
Church of
God). They commissioned missionaries to plant
churches,
to produce materials (mostly translations),
to
organize evangelistic campaigns,
and to establish biblical institutes. To this
day,
these churches conduct their
strategy
from the USA.
They
now include an
important emphasis through
the so-called “electronic churches.”
Jimmy Swaggert
is part of that
strategy.
Thirdly,
there are the “national churches.” These are
primarily churches that
separated
from historic churches and were directed by
a charismatic leader. The most
important
case is the one that appeared
in Chile when the Reverend Hoover from the Methodist Church started a charismatic movement that
ultimately
led to the establishment of the Methodist Pentecostal Church of Chile. Several churches came out of this
pioneer
movement. In
many countries these “national churches”
began
as sui
generis groups with
independent
leaders who established
congregations
and formed national associations of Pentecostal churches
(particularly in
Guatemala).
This is an
important
sector within the Pentecostal movement in Latin America
today.
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92
How can we characterize
growth. life-style
this
unique
movement? The Pentecostal
It has
grown
dialogue.
movement in Latin America has been a divisiveforce.
in three successions in
many
cases. This
negative
factor does not mean that the Pentecostals are
only growing
in this
way. They
have had an
important “soul-winning” process
of their own in their
But the divisive element is due in
part
to their exclusive
and
worship
which creates isolation from the rest of the churches.
They
do not
promote
an environment for ecumenical
On the
contrary, they
attack
any
such
dialogue
as anathema.
.
It is
important
Pentecostal
churches began openness
and
participation
movement.
During many
in the search for
unity.
to
say
at this
point
that in the 1960s some
a critical
process
which includes
with other churches. UNELAM
(Evangel- ical Union in Latin
America)
showed an openness to the Pentecostal churches with an invitation to participate actively in the ecumenical
Some churches
accepted
the
challenge.
the
Evangelical
Conference of Churches
(CELA)
in
1969,
Pentecostals were
present
and
participated actively
in the commissions and
plenary
sessions.
Bishop Enrique
Chaves from the Pentecostal Church of Chile once told me that this event was a turning point
for him and other Pentecostals
With the Pentecostal churches the scenario was
ready
for new
steps in the constitution of the Latin American Council of Churches (CLAI). During
the 1978
Assembly
Pentecostal churches were not
only open
to participate, but
willing
to vote in favor of this new conciliar
experience. Many historic churches left with doubts about the future of CLAI, but the
Mexico, many
.
My personal observation, was that
the
importance
.
of Churches in
Oaxtepec,
as
sector of those churches
divisive factor. Nonetheless, is conscious of this
problem
Many venture.
They
with non-Pentecostal
Dr. Gabriel
Vaccaro, Argentina,
aspects
he
emphasized Spirit,
divisive force.
Pentecostals who initiated the
process
in
Oaxtepec
came to
ratify the new council in
Huampani,
in 1982.
a theological advisor to both
events,
the Pentecostals who
stayed
in CLAI were convinced of
of this historic
step
in the search for
unity
in our continent.
Working
with them has constituted a unique experience of a positive attitude toward the ecumenical cause.
I said that the Pentecostal churches in Latin America have been a
an
important
and
willing
to promote Christian
unity among
themselves. churches are now
participating
in this
are also
establishing
new
ways
of
communicating
churches.
president
made a
presentation
on the
positive
of Pentecostal life and doctrine. At the end of his presentation,
a movement for the life of the church and not a sectarian
of the Church
of God in and
negative
that Pentecostalism
is a force of the
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93
Five Ecumenical Pentecostal Churches
Let me
introduce, very briefly,
five churches that in my
opinion are
trying
to be
truly
ecumenical while
maintaining
their Pente- costal
heritage.
The Union
Evangelica
Pentecosta Venezolana
(Evangelical Pentecostal Union of Venezuela) was
organized
in 1956. It was the effort of Exeario Sosa
Lujan,
a farmer from
Portuguesa,
and a group
of pastors from the Assemblies of God in Venezuela. When they
decided to constitute a new movement of Pentecostal churches there was a
persistent
idea which
they
held in common: no more sectarian attitudes. From the
very beginning they
established ecumenical
partnerships
with several churches such as the Christian Church
(Disciples
of Christ) in the USA and Puerto
Rico,
and the Reformed Church in America. These ecumenical
partnerships
are established on the basis of a common effort in
sharing
not
only economic
resources,
but
through exchanges
in mutual
compre- hension of each others’ traditions.
‘
‘
During
the
past thirty years,
the UEPV has been criticized
by other Pentecostals in Venezuela because
they supported
and sponsored
the Venezuelan
Evangelical
Committee for Justice (CEVEJ),
an ecumenical
organization
dedicated to the defense and promotion
of human
rights.
For
many years,
the UEPV has invited
pastors
and
seminary professors
from other traditions
(Methodists, Episcopalians, Disciples of Christ,
Presbyterians)
to their intensive
theological dialogues.
In many
of their conventions,
they
have discussed the
unity
of the church and
just recently
in the celebration of their thirtieth anniversary
decided to initiate the
process
of
formulating
an affirmation of faith both ecumenical and evangelical. They constituted a national
committee
of CLAI in Venezuela with
Lutherans, Presbyterians
and
Episcopalians.
This
year
an extension
program in theological education
(PACTO)
was
begun
in cooperation with Baptists, Presbyterians
and
independent evangelical
churches.
The Church of God in Argentina is presided over
by
Dr. Gabriel O. Vaccaro, vice president of CLAI. He was one of the
promoters
of UNELAM and is a member of the Central Committee of the WCC. The Church of God in
Argentina
has
emphasized
in its
ministry both a contextual
evangelization (with
massive
campaigns
and social action
programs)
and ecumenical
participation
with churches in Argentina
(including
a unified
promotion
in many areas with the Disciples
of Christ in
Argentina).
The church also shares an intensive
pastoral counseling program
with the
Disciples
of Christ and the Methodists. Dr. Vaccaro believes that
good counseling, medical
assistance,
and
spiritual growth
are
complementary
in any ministry.
He believes in divine
healing,
but stresses the
importance of those elements in a serious
pastoral
work.
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94
A few
years ago
the Church of God in
Argentina
created a theological
education
program.
It is now
sending students
to ISEDET,
a Union
seminary sponsored by
several churches in Argentina.
The Pentecostal Church of Chile was the first Pentecostal church to
join
the WCC.
Bishop Chaves,
its
founder,
is a member of the board and
past vice-president
of CLAI. This church established an ecumenical
partnership
with the United Church of Christ and is exchanging
ministries in many areas
including pastoral
visits. One of the
young
leaders of this church is coordinating the
program
of social action and
development
in CLAI. In addition, the church is a part
of the United Christian Education
Program (PUEC) along with
Presbyterians, Lutherans,
and other Pentecostals.
‘
The Christian Pentecostal Church of Cuba
(ICPC)
was initiated by
Puerto Rican missionaries. When the revolution started in
1959, a
process
of
autonomy
was
begun.
For several
years,
the church wanted to have a
partner
outside Cuba. The Christian Church (Disciples
of Christ) and the Christian Pentecostal Church
began
a unique
ecumenical
partnership
that has
represented,
in my opinion, a renewal for both churches.
They
have shared ministries in many areas
including education,
women in the
church, youth programs and
pastoral
visits. The Church of the Brethren is also in an ecumenical
relationship
with the ICPC. It is a member of the Ecumenical Council of Cuba, in which it plays an active
role,
and is a founding member of CLAI. The church also
sponsors
a program on
theological
education for
pastors.
The Future for Ecumenical Pentecostals in Latin America
I started this
paper
with an affirmation. In
my opinion,
Latin American Pentecostals must be both
evangelical
and ecumenical. I have shown how a
part
of the Pentecostal movement is
actively involved in the ecumenical movement.
Why
is it that we need to stress the
evangelical aspect
of the
equation?
For
many years
in Latin America the most conservative churches have been
saying
that to be ecumenical is to be
anti-evangelical. Many
Pentecostals fear that an ecumenical involvement means losing
the
evangelistic
fervor. Those who stress
ecumenism,
it is said, promote theological
liberalism and lose track of solid evangelical
values. All of these fears have been used to
promote suspicion
and
rejection
of any ecumenical
participation.
It is
very important
to
emphasize
that a
large
number of Pentecostals in Latin America base their
analysis
of the ecumenical movement on
prejudice,
misinformation and
manipulation by certain leaders.
My experience during
the
past
ten
years
is that the soil is fertile among
Pentecostals in Latin America for a new
challenge through
4
an educational
theological
impact
theology to
keep
the
95
but
wanting
to
(trying
to receive a
Education is
among
they
and social
churches in Latin America.
process.
Most of them are conservative
get
rid of fundamentalist
theology!),
that will show to them the
blessings
of a solid biblical
analysis proving beyond any
doubt that an ecumenical
is biblical and
evangelical.
These Pentecostals would like
a balance between the
evangelical
and the ecumenical.
Pentecostals in Latin America are in
desperate
need of solid theological
education that takes into consideration the oral tradition of these churches and
provokes theological thinking.
most
important
element for an ecumenical work Pentecostals. Once
they
have sufficient
theological background,
will
participate
and
cooperate
in
many
ecumenical efforts.
From a theological and
pastoral standpoint
the Pentecostals are also
struggling
to understand the balance between
evangelization
action. Contextualization is vital to the life of Pentecostal
Let me concludes
by pin-pointing
when we talk about ecumenical
three factors that should be
participation
of the
with non-
and
analyzed
Pentecostal churches:
l.
The ecumenical Pentecostals ecumenical Pentecostals with an prophetic.
It is pastoral
It is prophetic because
the
Gospel.
2. Pentecostals
need to
struggle
effort that is both
pastoral because it is sensitive to different
opinions. it challenges in an authentic
spirit
rooted in
to
must
keep
alive the action of the
Spirit
as an uncompromised principle
of faithfulness to their own tradition and raison d’etre. The life in the
Spirit
is their
biggest
contribution
movement.
Finally,
Pentecostals need to
develop
a theology that is truly ecumenical because it is truly
evangelical,
and vice versa.
the ecumenical 3.
*Carmelo Alvarez is the Director of La Pastoral de Consolacion del
Consejo
Latino Americano
“think tank”. He is also the author of Santidad
which was reviewed in Pneuma 8:2
(Fall, 1986),
186-188.
de
Iglesias (CLAI)
a
theological
y Compromiso
5
