Congregação Cristã No Brasil the Christian Congregation in Brazil (CCB) Is the Oldest and Second-Largest Pentecostal Rubia R

Christian Congregation in Introduction Brazil, Congregação Cristã no Brasil The Christian Congregation in Brazil (CCB) is the oldest and second-largest Pentecostal Rubia R. Valente church in Brazil. Established in 1910 through Marxe School of Public and International Affairs, the missionary work of an Italian American Baruch College – City University of New York missionary named *Louis Francescon, the church (CUNY), New York, NY, USA has grown significantly over the last century expanding to all Latin American countries, as Keywords well as Europe, North America, Asia, and Africa Christian Congregation; Classical (73 countries total; Congregação Cristã no Brasil Pentecostalism; Louis Francescon; Brazil 2016). According to the 2010 Brazilian census, the church had 2,289,634 members (IBGE 2010) and approximately 20,000 congregations spread Definition across Brazil. The vast majority of members are concentrated in São Paulo, Paraná, and Minas The Christian Congregation in Brazil (CCB) Gerais. is the oldest, second-largest Pentecostal church CCB beliefs are set forth in the 12 *Articles in Brazil and the largest Pentecostal church in of Faith which include the belief in the whole the state of São Paulo. Part of the first Pentecos- Bible as the infallible word of God and belief talism wave in the country, the church is defined in the Trinity, water baptism, and speaking in by scholars as a classical Pentecostal church sui tongues as a sign of baptism of the Holy Spirit. generis and sectarian with little susceptibility to The church is classified by scholars as a classical external influences. Members are referred to as Pentecostal church. “crentes” meaning “believers” as opposed to “evangélicos” or evangelicals. The national (and international) headquarters of the church is at American Roots Brás, São Paulo. The church is apolitical and does not use media for proselyting, and all minis- Louis Francescon was an elder at the First terial and appointed positions are unpaid. Presbyterian Church in Chicago (Prima Chiesa Presbiteriana Italiana di Chicago) when he felt

# Springer Nature Switzerland AG 2018 H. P. P. Gooren (ed.), Encyclopedia of Latin American Religions, https://doi.org/10.1007/978-3-319-08956-0_500-1 2 Christian Congregation in Brazil, Congregação Cristã no Brasil that baptism required full water immersion Ernesto Finotti were soon ordained as the groups’ (as opposed to aspersion). He was baptized first elders. by water immersion and left the Presbyterian The church flourished among Italian Church with a group of members who adhered colonies in Brazil, especially in the southeast to this belief, giving start to a small religious regions of São Paulo and Paraná, and the Italian community in Chicago that would later services were conducted in Italian until 1938. be called “Assemblea Cristiana Italiana di Chi- For many years the church did not have an official cago” (Toppi 2007). A few years later, in 1907, name, some referred to them as “o povo do he witnessed the Pentecostal movement at the Glória” (the people that glorify), and the church Baptist Church of Chicago at 943 W. North was informally called “Assemblea Christiana” Mission (Araújo 2007), where Pastor William or “Congregazione Cristiana.” Around 1921 Durham preached about the baptism with the the church started to be called “Congregação Holy Spirit. When Francescon stepped into that Christã,” but it was only in 1936 that the church church for the first time, God told him, “This adopted officially the name Congregação Cristã is my work” (Francescon 2002). Francescon, do Brasil, later changing it to Congregação Cristã his wife, and members of the Italian group he no Brasil. led started to attend this mission and were Francescon maintained frequent contact baptized with the Holy Spirit speaking in with the members in Brazil. Between 1910 and tongues. Francescon dedicated himself to spread- 1948, he traveled to Brazil ten times, staying ing the message of Pentecostalism among Italians for more than a year on most trips (Francescon and on September 15, 1907, was invited to 2002). At the time of his death on September 7, preach at the Tuscan Church. After he exhorted 1964, he was the senior elder of the Christian the church to seek the baptism with the Holy Congregation Church in Chicago. In 1980, Spirit, a great manifestation and revival occurred, Miguel Spina and Vittorio Angare, who were marking the start of the Pentecostal Italian senior elders of CCB, visited the United Movement in Chicago and the inception of the States at the invitation of Miguel’s nephew, Joel Unorganized Italian Christian Churches of North Spina, and participated in the assembly that America in Chicago (CCNA 1977). established the Christian Congregation in the United States through the unification of three churches: the Buffalo Christian Congregation, the Italian Christian Assembly of Alhambra, and Start in Brazil the Christian Congregation in the United States in Chicago. These churches all had roots in In 1910, Francescon traveled to Brazil and the “Unorganized Italian Christian Churches of established the First Pentecostal Church among North America,” which Francescon helped estab- the Italian communities in the states of Paraná lish in 1927 (CCNA 1977). CCB has expanded and São Paulo. Francescon performed the first to countries in all continents as a result of water baptism in the city of Antonio da Platina the missionary work of many Brazilian members. in the state of Paraná on April 20, 1910, baptizing This expansion created an international fellow- 11 people. In São Paulo, he was invited to preach ship of congregations sharing the same faith, at the Presbyterian Church at Brás and caused doctrine, and liturgy. The CCB headquarters a schism among members. In addition to the is located at Brás in São Paulo, Brazil, and over- members of the Presbyterian Church, a few sees the ministry of all Christian Congregations, Baptists, Catholics, and Methodists also accepted in Brazil and abroad. his message in São Paulo, and a total of 20 people were converted and baptized, “some being healed, others being baptized with the gift of the Holy Spirit” (Francescon 2002). Felipe Pavan and Christian Congregation in Brazil, Congregação Cristã no Brasil 3

Organization, Ministry, and Other position but an appointed position given to the Positions member who presides over the young peoples’ services. The Christian Congregation follows an organiza- A prerequisite to become an elder or deacon, tional model of kinship and patriarchy (Nelson besides having a good testimony, is being 1992). Leadership is ranked by seniority rather baptized with the Holy Spirit, i.e., speaking in than charisma or competence, and all ministerial tongues. The ministry at CCB does not have any roles are unpaid. At the very top of the organiza- theological training; some do not even have tion hierarchy is the “president elder” who over- a bachelors’ degree. They all have different sees the church and presides over the Annual professional careers outside of the church, and Assembly at Brás, São Paulo. The presidency everything they do in their ministry is unpaid only ends in case of physical or mental debilita- and volunteered. Yet there is a great congregation; otherwise, it is a ministry for life. The current tional respect for what they preach or say, because president elder is Claudio Marçola. members believe they are guided by the Holy The president elder is chosen from the “council Spirit. of elders,” a group of about ten elders who are The hierarchical system of organization strictly the oldest and/or most influential elders in the centralized at Brás still reflects the Italian commu- church. All decisions (e.g., the ordination of new nal kinship traditions. This organizational struc- ministers) and teachings come from the council ture has contributed to maintaining the church of elders. They are not only in charge of the intact to religious, cultural, and social changes congregation in Brazil but also of congregations that have impacted most Pentecostal churches abroad and preside over the general meetings and in Brazil. assemblies in other countries. These meetings are Other volunteer (i.e., unpaid) church positions not open to members; only the ministerial body include: (elders, deacons, and cooperators) can attend. Below the “council of elders,” are the regional Orchestra conductors: The directors of the elders, who are in charge of different regions church’s orchestra are trained musicians of the country and typically oversee all ministers who are appointed to oversee the musical within their region and the local elders of individ- performance during the services, coordinate ual congregations. Elders are ordained by the and direct the music school, and preside imposition of hands during a special service. over musical rehearsals (both local and Under the elders, there are the deacons, who regional). Regional conductors oversee local oversee the work or “piety.” The same patriarchal conductors. The CCB orchestra was instituted structure applies to the deacons; leadership by Francescon in 1932 with the goal of helping is ranked by seniority; the oldest deacons are the members sing hymns. The orchestra is the most respected, and younger deacons assist composed by modern symphony orchestra them in their ministry. There are also the “sisters instruments ranging from the violin to the of piety,” who are women of good testimony that tuba, but no percussion instruments are are chosen to help the deacons. The functions allowed. of the sisters of piety include visiting members Musicians: Members who qualified to play in of the church (particularly the poor), praying the orchestra during the services. Any member to receive revelation of any financial need with a “good testimony” who desires to play among church members, and making recommen- an instrument can go to the music school for dations to the deacons based on these revelations. free at their local church. In order to become Below the elders and deacons are the local an official musician, however, there are several cooperators who preside over services. Each steps to take, and the person needs to have congregation has a local cooperator and a youth an advanced skill level and be baptized. cooperator. Youth cooperator is not a ministerial 4 Christian Congregation in Brazil, Congregação Cristã no Brasil

Organists: Women are only allowed to play including the preaching of the Scriptures, which the organ and do not have music classes pro- is not prepared beforehand but revealed at the vided for them at the church. Since there is time of the “Word.” only one organ per congregation, only a single A typical service starts with the orchestra organist can play per service, while male musi- tuning and playing a hymn by itself. Then, cians can play every service in their chosen a minister, either a cooperator or an elder, gets instrument. In a typical service, the orchestra up in front of a pulpit and opens the service. Three may have between 50 and 100 male musicians hymns are spontaneously called by members, and but only 1 female organist. the whole church sings the hymns in unison, while Examiner: An older organist with very high musi- the orchestra plays along. This is followed by cal skills that oversees other organists and a spontaneous supplication prayer (up to three examines organist candidates during the offi- prayers can be made during this time) raised by cial tests. anyone who feels in their heart to pray out loud. Administrators: According to the church’s After the prayer, another hymn is sung, and then bylaws, the administration is constituted by it is time for the testimonies – anyone who a president, treasurer, secretary, their respec- feels like it can get up in front of the church and tive vices, and a fiscal council as well as testify telling a work, or a miracle, or a delivery volunteers. Each region has an administration that happened in their lives, or to pay a vow. Then, that oversees it. The administrators are elected another hymn is sung, and it is time for the by the elders every 3 years and the fiscal coun- preaching of the Word. The presiding brother cil annually and confirmed during the annual will typically “wait for the Word,” asking other general meeting. Reinstatement is allowed. members of the ministry if they have the Word Although the statute does not prohibit it, while the church remains in communion. Any there are no women occupying administrative minister who feels to have the Word will read positions. the revealed passage of the Scriptures and preach Ushers: Each church has at least one male and from it. The Word is not prepared in advance one female usher. Larger churches can have and is believed to be guided by the Holy Spirit. several ushers. Their role is to greet everyone After the Word, there is a spontaneous closing who arrives for the services and provide any prayer, and once it is over, the whole church help they might need, including providing stands up, and a final hymn is sung. The service hymnbooks, Bibles, or veils. The male usher ends when the presiding brother says, “May the also takes requests for prayers which are later Peace of God, his Holy Word, and the Commu- given in a piece of paper to the presiding min- nion of the Holy Spirit abide in our hearts ister before the supplication prayer. forever.” The whole church answers in unison, Young people’s helpers: Single, young, baptized “Amén,” and the service is over. The orchestra members of the church who prepare and orga- plays the verse of a hymn by itself, while members nize the children and young people’s recitals greet each other with a Holy kiss (men kiss men, (recitation of Biblical passages) during the women kiss women; mixed genders only shake young people’s services. They also take care hands) and start making their way out of of the children and young people during the church. the young people’s service. Both prayers are made while kneeling down. Men and women seat separately during the service, and all women use a white veil. All Liturgy congregation buildings look exactly the same inside and outside. The building is very plain, The services at the CCB are similar in structure, without decorations, and simply contains a pulpit order, and spontaneous manifestations. The mem- and wooden benches (in larger churches, a baptis- bers believe that everything done during the mal tank will be located in front of the church service is inspired and guided by the Holy Spirit, behind the pulpit). The only embellishment is the Christian Congregation in Brazil, Congregação Cristã no Brasil 5 saying, “Em Nome do Senhor Jesus,” (In the name 12 years or older are allowed to be baptized. An of the Lord Jesus) written in large letters up in exception is made only if a child has already the wall behind the pulpit. received the baptism of the Holy Spirit speaking The hymnal titled, “Hinos de Louvores e in tongues. Also, unmarried couples that live Suplicas a Deus,” includes many known Christian together are advised to get married before getting hymns, but with altered lyrics. Some hymns baptized. have been composed by church members, most The CCB does not recognize the baptism notably by the examiner Anna Spina Finotti. The of other Christian churches, even if by immersion, hymnbook has had five versions. The first version, except in the United States. Therefore, anyone the Libro di Inni e Salmi Spirituali, and the second who wishes to become a member must be version Nuovo Libro di Inni e Salmi Spirituali rebaptized. The CCB does not have communion were in Italian (they were the same hymnbooks with any other Christian or Pentecostal churches. used in the Italian Pentecostal churches in This seclusion is partially due to the belief Chicago). The latest version, which came out in that CCB is the only “true” church. During testi- 2013, contains 480 hymns. The previous hymn- monies and preaching, it is common to hear that book (version 4), which was used for more than “God revealed his grace” or members saying four decades, had 450 hymns. The hymnbook that they thank God for calling them “to this contains special hymns for baptism services, grace.” In fact, many members simply refer to Holy Supper, and funerals and 50 hymns for CCB as “the grace,” and the majority of members young people’s services, plus 6 choruses. The believe that the church itself is the grace of God hymnbooks (as well as Bibles) are sold in the (Valente 2015b). It is only recently that some church without making any profit. in the ministry have started to preach that the grace is actually Jesus Christ and that people from other churches will also be saved. Baptism

Baptism services are very similar to conventional Holy Supper worship services, with the exception that there are no testimonies and after the Word the baptism The Holy Supper service is conducted annually, is performed. Once the elder is in the baptismal and members participate in the service at tank, which is typically in front of the church, their home congregation. During this service, the hymns are sung, and anyone “feeling” the calling death and suffering of Jesus Christ is remembered. of God can get up and be baptized. A prayer with The service is similar to regular services, with imposition of hands will be made for the ﬁrst a few exceptions. The liberty for testimony is person who goes in to be baptized, and everyone only given to those who feel that they need to is baptized “in the name of the Lord Jesus, in the ask the church for “forgiveness” before partaking name of the Father and of the Son and of the Holy of the Holy Supper. Reasons can vary but Spirit.” At the end of the service, the number of typically involve having left the church for a people that were baptized is announced, and the while or going to another church (this liberty Article of Faith number 9 which states, “We remains open until the end of the service). Only believe it is necessary to abstain from things hymns designated for the Holy Supper are called, offered to idols, and from blood, and from things and both prayers are made by the ministry. After strangled, and from fornication, as decreed by the Word, the ministry, typically elders, pray for the Holy Spirit in the general assembly held in the bread and for the wine that the church will Jerusalem (Acts 15:28-29;16:4;21:25),” is read partake, and from that moment on, the bread is admonishing the newly baptized souls to avoid a symbolic representation of the body of Jesus idolatry, food with blood or from strangled and the wine of his blood. Then, members go to animals, and fornication. Only those who are the front of the congregation where they kneel and 6 Christian Congregation in Brazil, Congregação Cristã no Brasil wait for one elder to come distributing a piece This service is conducted in parallel to the ofﬁcial of bread, followed by another elder who provides regular services and presided over by a sister. a sip of wine. In the end, any leftovers of bread or The members in this position are typically well wine are buried by the elders. educated and actually work as teachers or in some A controversial practice during the Holy cases as professors. The Bible School service is Supper is that everyone will drink from the same opened in the name of the Lord Jesus; the children wine cup. Although the elder who is in charge sing, pray, testify, and recite. The sister who is of the wine rotates the cup as he distributes it and presiding reads a predetermined Biblical passage cleans the edge with a cloth, the whole church will and then explains and preaches a lesson from that drink from the same chalice. passage. Then the children get together in groups In Brazil, because of the large number of and do activities related to the Biblical passage members, the Holy Supper is given annually and that was read (this includes drawing, painting, members can only partake of it once every year assembling puzzles, etc.). The Bible School due to logistics. Thus, even if members attend service is not available in all congregations due another church service while a Holy Supper to lack of physical space; it is currently being held is being held, they do not participate again. only in large congregations. The predetermined Some members’ belief that this rule emerges Biblical passage and the whole curriculum and from the fact that the Passover was celebrated syllabus that the sister must follow were deter- annually and therefore the Holy Supper should mined and approved by the council of elders. be done annually, but in reality, in Brazil it is This is quite unprecedented given the church’s just a matter of logistics. In churches abroad, traditional and long-standing opposition to Bible members are asked to partake of the Holy Supper study and theological education. in their home congregation, but if they are present by any reason during the Holy Supper in another congregation, they will take part in it. Customs and Teachings

The Christian Congregation differs from other Young People’s Services Pentecostal churches in several aspects. The church has kept itself aside from religious, cul- The young people’s service is presided by the tural, and social dynamics, which has influenced youth cooperator. This service is exclusive for most religious groups in Brazil. As a result the children and unmarried young adults. They have CCB attest a Pentecostalism sui generis and complete liberty to call hymns, testify, recite, and sectarian, with little susceptibility to external pray (which they are not allowed to do in regular influences (Foerster 2006; Mariano 1999; Nelson services). During the supplication prayer, the 1989; Valente 2015b). This is displayed by children recite the “Our Father” prayer with the the church’s rigid and conservative morality, assistance of the helpers. Before the testimonies, dress code, isolationism from other churches, there are the recitals – children and unmarried opposition to the use of mass media and modern young adults get up in groups (by age), and each communications, and strict teachings discourag- recites one verse of a Biblical chapter. After the ing members from owning and watching TV, recitals, the children and young people can testify. going to movie theaters, going to swimming The Word is directed to the young people and pools or the beach, drinking alcohol, dancing, children, and even the majority of members gambling, and dressing like “the world.” The in the orchestra are also young people. These church’s teachings state that clothing must be services are traditionally held on Sunday morn- conservative and not revealing or provocative ings, with some exceptions. in any way. Women can only wear skirts and Recently, in a surprising turn of events, Bible dresses, while men are taught not to wear School was reestablished for children under 12. shorts or sleeveless shirts. In addition, women Christian Congregation in Brazil, Congregação Cristã no Brasil 7 are prohibited to cut or dye their hair, wear the financial need of poor church members makeup or jewelry, and paint their nails. Men (by providing food or money to a family or an are supposed to shave their beards daily. This individual in need). Although some may claim dressing code varies from region to region. Lately, that they have the same ministry as the deacons, especially in large urban areas, middle- and upper- this is clearly not the case; otherwise they would class sisters can be found using pants, cutting be called deaconess. In addition, if the sisters their hair, and using makeup and jewelry, despite of piety were truly equal in ministry as the dea- teachings being preached against these practices. cons, they would not only be able to make auton- The church is also completely apolitical. omous decisions and be ordained but also preach The ministry is not allowed to be involved in (which deacons are allowed to do) and open politics, and members are admonished to avoid prayers in front of cooperators, youth cooperators, involvement in politics and even in civil protests. music conductors, male musicians, and any male The church does not endorse any political candi- members of the church during informal meetings dates or political party and when political candi- or home visits. Instead, if there is no adult male dates attend the service (sometimes even member present, but only an unbaptized boy, presidential candidates), they are not allowed to he will be asked to open the prayer instead of speak. the sisters of piety. The church has never used the media One of the most controversial issues involving for proselytizing, nor does it have an official the role of women at CCB today is the exclusion website. The church’s website (http://www. of women from the church’s orchestra. Women congregacaocristanobrasil.org.br/) is simply a dis- were official musicians until around 1950, when claimer that CCB does not use the Internet they were barred from the orchestra without or media and does not authorize anyone to do so any explanation from the ministry. The problem in its name. emerges because in the vast majority of Christian Congregations abroad, women were never barred from playing and have continued to become The Role of Women in the CCB official church musicians, playing any instrument of their choosing (except in France, Paraguay, When the church started in 1910, women and Japan that follow Brazil). When visiting held several positions of leadership, including Brazil, female official musicians are not allowed ministerial positions of deaconesses, cooperators, to play, while official male musicians are allowed youth cooperators, Sunday school teachers, musi- to play in any congregation around the world. cians, and orchestra conductors (Valente 2015a). Hence, a double standard in recognizing the val- Women were never ordained elders; although in idation of an official examination of the church’s principle there was equality, men always monop- musicians is in place. The officialization of olized priestly functions at CCB and were always a female musician is void outside the country in at the top of the church hierarchy. which she was officialized. This is one of the Today, women at CCB cannot hold any minis- major departures and rupture in homogeneity terial or leadership position in the church and among the Christian Congregations around the cannot make any autonomous decisions. The world. In every other aspect (liturgy, doctrine, female participation in the service at CCB is lim- customs, teachings, practices, etc.), the church is ited to calling hymns, praying, and testifying. The virtually the same everywhere around the world remaining positions held by women at CCB are (Valente 2015b). as cleaners, cooks, tailors, young people’s helpers, When the Bible School services were organists, examiners, and ushers. reinstated, some believed that the sister appointed The assistants to the deacons, the sisters to lead these services would once again hold the of piety, have no decision abilities and must title of young people’s cooperator or children’s receive the approval of the deacons, who can cooperator, which is what they are in practice. confirm or deny their request, to take care of Instead, they have been referred to as “teachers” 8 Christian Congregation in Brazil, Congregação Cristã no Brasil or “children helpers.” In addition, to dilute any Cross-References perception of leadership or equality to the male young peoples’ cooperator, instead of having ▶ 12 Articles of Faith one single sister in charge of the Bible School ▶ Louis Francescon service per congregation, several were raised to ▶ Pentecostalism Waves in Latin America this position (at least four per congregation). And, contrary to the liberty given to the young people’s cooperators to be guided by the Holy Spirit References and preach what is revealed, they have to follow a predetermined syllabus and have very little CCNA (Christian Church of North America) (1977) room to actually preach or teach what they feel General council, CCoNA, Fiftieth anniversary: is necessary by the Holy Spirit. Christian Church of North America 1927–1977 Congregação Cristã no Brasil (2016) Estatísticas. «Relatório Anual de N 80 Edição 2016–2017 das Casas de Oração da Congregação Cristã no Brasil e Recent Trends No Exterior e que estejam ligadas a mesma Fé e Doutrina. Relatório 80 Recent studies have shown that the unwilling- De Araújo I (2007) Dicionário do Movimento Pentecostal. ’ CPAD, Rio de Janeiro ness of CCB s ministry to accommodate to Foerster N (2006) Poder e Politica na Congregação Cristã cultural conditions in a global modernizing no Brasil: Um Pentecostalismo na Contramao. Ciencias context has contributed to schisms and to a signif- Sociais e Religião 8(8):121–138 icant decline in membership (Valente 2015b). Francescon L (2002) Histórico da Obra de Deus, Revelada pelo Espírito Santo no Século Passado – 1952, Many have left, including elders who disagree 1ª ed. Augusto, São Paulo. 64 páginas with the council of elders’ practices and outdated IBGE Brazilian Census (2010) População teachings. From 2000 to 2010, CCB lost 200,000 Residente, Por sexo e situação do Domicilio, Segundo – members, while other traditional Pentecostal religiao Brasil Census. Available at https:// ’ biblioteca.ibge.gov.br/visualizacao/periodicos/94/cd_ churches memberships continued to grow. The 2010_religiao_deficiencia.pdf. Accessed 30 Apr 2018 church also experienced an unprecedented num- Mariano R (1999) Neopentecostais: Sociologia do novo ber of schisms, including the Congregação Cristã Pentecostalismo no Brasil. Loyola, São Paulo Apostólica (2001), Associação de Membros da Nelson R (1989) Organization-Environment Isomorphism, Rejection, and Substitution in Brazilian Protestantism. Congregação Cristã no Brasil (2004), Igreja Organizational Studies 10.2:207–24. https://doi.org/ Congregação Cristã (2005), Congregação Cristã 10.1177/017084068901000205 Ministério Jandira (2010), and Congregação Nelson R (1992) Organizational homogeneity, fl Cristã Ministério Bragança (2011). growth and con ict in Brazilian Protestantism. In: Swatos W (ed) Twentieth century world religious After Claudio Marçola became the president movements in neo-Weberian perspective. Edwin elder, there have been small signs of changes. The Mellen Press, Lewiston, pp 231–246 establishment of the Bible School services, Toppi F (2007) Luigi Francescon: Antesignano del for example, was a surprising development given risveglio pentecostale evangelico italiano (Assemblee ’ di Dio in Italia [adi]-Media) the church s historical opposition to Bible study Valente R (2015a) From inception to present: the and theological education. Time will tell whether diminishing role of women in the Congregação Cristã Marçola will embrace modernizing trends and no Brasil. Pneuma 37:41–62 revive the church or will continue to hold on Valente R (2015b) Institutional explanations for the decline of the Christian congregation. PentecoStudies to outdated traditions and resist changes that 14(1):72–96 are generating schisms and contributing to the church’s decline.