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Issn: 2448-0959 Revista Científica Multidisciplinar Núcleo do Conhecimento - RC: 72932 - ISSN: 2448-0959 https://www.nucleodoconhecimento.com.br/sem-categoria/brazilian-protestantism Contemporary Brazilian Protestantism: Biblical evidence in counterpoint to the prosperity presented by neopentecostalism ARTIGO ORIGINAL CUNHA, David Carvalho [1] CUNHA, David Carvalho. Contemporary Brazilian Protestantism: Biblical evidence in counterpoint to the prosperity presented by neopentecostalism. Revista Científica Multidisciplinar Núcleo do Conhecimento. Year 05, Ed. 06, Vol. 10, pp. 146-157. June 2020. ISSN: 2448-0959, Access link: https://www.nucleodoconhecimento.com.br/teologia/protestantismo-brasileiro, DOI: 10.32749/nucleodoconhecimento.com.br/theology/Protestantism-Brazilian SUMMARY Due to the formatting of its main religious beliefs, neopentecostalism has brought, directly and indirectly, representativeness to the faith of most Protestant Christians in Brazil. However, the emphasis on some of these beliefs when put into practice has caused disagreements and debates among other Christians, especially regarding the prosperity. Thus, the following question arises: as for material prosperity, what are the main differences between the practices of the early church, contextualized in the period of the first century, and the practices of neopentecostal churches? This study aims to describe the main neo- Pentecostal churches, identify their main beliefs and doctrinal errors regarding biblical prosperity, and counter this indoctrination, which has had the greatest focus in their meetings, with the biblical truths that were taught and practiced by early Christians. A bibliographical research was carried out in order to discuss the subject. In the conclusion, the exaggerated emphasis on material prosperity is highlighted as the greatest theological deviation of neopentecostalism, and this concept is re-meaning and the relevant biblical rebuttals are presented as evidence for the proper doctrinal restorations. Keywords: NeoPentecostalism, early Church, material prosperity, biblical truths. 1. INTRODUCTION The world context that passed through the 19th century stands out due to a remarkable event: economic, social, political, technological and religious revolutions. With this, it is necessary to highlight, in this 1 / 9 Revista Científica Multidisciplinar Núcleo do Conhecimento - RC: 72932 - ISSN: 2448-0959 https://www.nucleodoconhecimento.com.br/sem-categoria/brazilian-protestantism reflection, that humanity was experiencing scientific advances and new spiritual discoveries. In fact, this was the great century of missionary expansion into Christianity, which makes its mention relevant. However, amid the influence of the Enlightenment, the rationalization of human thought in counterpoint to faith, along with these discoveries and technological advances, Christianity began to face a powerful internal enemy: theological liberalism. At this moment, Pentecostalism arises, perhaps as a great response or divine invitation to combat this spiritual cooling. It is therefore believed that it is necessary to live true experiences with the Lord from the Holy Spirit, as the apostles lived at Pentecost (one of the three main annual feasts of Israel whose second chapter of the Biblical book of the Acts of the Apostles describes the commemoration of this feast after the death and resurrection of Christ. This occasion presents the descent of the Holy Spirit upon the disciples of Jesus). It was the initial milestone of this movement, which certainly characterizes it as true. Deriving directly from Pentecostalism, the new Pentecostalism or neopentecostalism emerges in the Brazilian religious context, at a time when cultural variety represented a determining factor in the construction of beliefs, rituals and customs that modeled the most striking characteristic of Brazilian religiosity: mysticism. Considering the context presented, it is necessary to mention that, in a certain way, the mystical influence present in the daily thinking of the Brazilian people, and also, in their actions, reached space also within this movement, guiding them towards strange beliefs and distorted practices. Thus, the theological context in which the neopentecostal churches meet reveal the need for a critical reflection in search of the truth that can lead them to return to the essence of the gospel of Christ. Therefore, the great dilemma lies in what would be the main theological difference between the early church and neopentecostal churches, and also it is up to reflection on what rebuttals are necessary for the solution of this doctrinal error. Thinking about such distinctions justifies the relevance of the present study. This study aims to present the main denominations of the Brazilian neopentecostal movement, identify its main beliefs and doctrinal inconsistencies regarding material prosperity, an issue that has had the greatest focus on liturgies, interspersing this theological thought with biblical truths in order to evidence teaching and reflect on the practice of first century Church Christians. The method used in the research was the bibliographic, using books and electronic websites as a basis for obtaining the historical elements, for the mapping of liturgies and customs, for the collection of information, and also the Holy Bible was used as a source for the construction of the necessary principles for the proper rebuttals, and some practical examples of the first Christians in history were also highlighted. 2. DEVELOPMENT According to Freston (1993), Brazilian Pentecostalism can be understood through the implantation of specific churches in the last century, at three different times (Pentecostalism, Deuteropentecostalism and Neopentecostalism). The first moment lasted about forty years and was marked by the emphasis on the gift of tongues (as described in the books of Mark 16:17 and Acts 2:4), beginning with the Christian Congregation, founded in 1910 in São Paulo, and the Assembly of God in 1911 in Pará. The second moment comprises the decades of 50 and 60 and was marked by the emphasis on the gift of healing (according to the books of Mark 16:18 and 1 Corinthians 12:9), having as main protagonists the Quadrangular churches, founded in 1951, São Paulo, Brazil for Christ in 1955, São Paulo, God is Love in 1962, São Paulo and House of Blessing in 1964 , Minas Gerais. 2 / 9 Revista Científica Multidisciplinar Núcleo do Conhecimento - RC: 72932 - ISSN: 2448-0959 https://www.nucleodoconhecimento.com.br/sem-categoria/brazilian-protestantism The third moment began in the 1970s, with the founding of the Universal Church of the Kingdom of God (IURD) in 1977 and the International Church of the Grace of God (IIGD) in 1980, both in Rio de Janeiro, and later with the formation of other churches of lesser expression. Silva (2007) informs that the third wave of the Brazilian Pentecostal movement has grown to this third wave of the prefix "neo", becoming known as neopentecostal movement, intending to differentiate these new churches based on their new practices, beliefs and profiles. Caesar (2000) presents a detailed relationship describing seventy-nine churches originating from the three waves of the Pentecostal movement. Ibge data from 2010 sho[2]w Pentecostal/Neopentecostal evangelicals within the Brazilian religious scene as being the second largest group in the country. Therefore, the relevance of this movement to Brazilian Christianity is demonstrated. However, a study is needed to ascertain the veracity of neopentecostal beliefs. 2.1 MAIN NEO-PENTECOSTAL CHURCHES 2.1.1 UNIVERSAL CHURCH OF THE KINGDOM OF GOD The first URHI was erected in an old funeral home, in The Abolition, city of Rio de Janeiro, and the first service was held on 07/09/1977, as reported on its official website[3]. César (2000) adds that Edir Macedo became the Church of Nova Vida, in Botafogo, also a city of Rio de Janeiro, and, for undisclosed reasons, some time later left this church with his brother-in-law Romildo Ribeiro Soares, known r. R. Soares, founding both the IURD. 2.1.2 INTERNATIONAL CHURCH OF GOD'S GRACE César (2000) reports that due to theological differences shortly after the foundation of the IURD, R. R. Soares separated from Macedo and founded IIGD on June 9, 1988. The official website o[4]f IIGD informs that R. R. Soares was the first to speak of Christ in prime time on Brazilian television from the program Show da Fé. 2.1.3 WORLD CHURCH OF THE POWER OF GOD The history of the founding of the World Church of the Power of God (IMPD) is described on its[5] official website and says that after receiving great deliverance during an accident in Mozambique, Africa, with the ship that left it for hours on the high seas, Valdomiro Santiago returned to Brazil and founded IMPD on March 3, 1998. The church is concerned with showing Jesus Christ as alive and present, and therefore declares that supernatural signs will follow those who believe (as described in the book of Mark 16:17 and 18). 2.1.4 APOSTOLIC CHURCH FULLNESS OF THE THRONE OF GOD As reported by Ancora Magazine, Ag[6]enor Duque had significant passage through the IURD and IMPD, being one of its main pastors. After leaving these denominations in September 2006, Duque inaugurated the Apostolic Church Fullness of the Throne of God (IAPTD), which, in less than ten years, already had considerable space on the national religious scene from radio and TV programs. 2.1.5 OTHER CHURCHES 3 / 9 Revista Científica Multidisciplinar Núcleo do Conhecimento - RC: 72932
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