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them to promote structural changes in the economic and political structures of Latin America. These changes did not become a reality in the continent.\u000AOf course, the new eschatological emphasis, especially among the NPL from the working and poorer classes, runs alongside old dispensationalism (an eschatological position which affirms the rapture of the church before the great tribulation and later the installing of the millennial reign of Christ). Kay affirms that the Pentecostals adopted Darby\u2019s and the Plymouth Brethren dispensationalist system later encapsulated in the Scoffield reference Bible (2007: 29). Of course today some Pentecostal theologians claim that their churches are not alienated from the present world and point out that they are interested and involved in social issues.62\u000AUp to a certain point, the message about the second coming of Jesus does not have much emphasis among Neo-Pentecostals churches. Some of the Neo-Pentecostals emphasize that they do not believe that they need to discuss the timing of the second coming, but rather emphasis must be on this present life keeping in mind that one day Jesus will come back. In fact they seem to be very comfortable and happy living in this present world. The emphasis on the prosperous life, the formation of political parties, seeking political power to govern their nation, the construction of large church buildings, among others things, occupies their mission agendas individually and as a church. These are the immediate objectives which motivate them day-by-day in the mission tasks. Positive faith by spoken lip confession to get objects or privileges, claiming material possessions for the children of the King, recognizing that in Christ they are rich, show that\u000A62 Studies by Pentecostal writers, theologians and pastors show that even they assume dispensacionalism in their theology, in history and practice they are more open to the present world. Today there are a series of works which point to a waking up of the Pentecostals to look for an eschatological posture identified with the here and now in the Kingdom of God. See works by Dempster, Murray W., Klaus B.D., and D. Petersen (Eds) Called & Empowered Global Mission in Pentecostal Perspective Massachustts: Hendrickson Publisher, 1991; The Globalization of Pentecostalism: A Religion Made to Travel. Oxford: Regnum, 1999; Villafa\u00F1e, Eldin 1996: El Esp\u00EDritu Liberador Hacia una \u00E9tica social pentecostal hispanoamericana, Buenos Aires: Nueva Creaci\u00F3n; Miller & Yamamori Global Pentecostalism The New Face of Christian Social Engagement. Los Angeles: University of California Press, 2007; Petersen, Douglas A Pentecostal Theology o Social Concern in Central America Ph.D thesis Oxford Centre of Mission Studies, (1995); and Petersen D. Not by Might nor by Power a Pentecostal Theology of Social Concern in Latin America (1996).\u000A 106\u000A